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Secttoa        ,  A  3  V\  t)  I 


V 


THE  MAHABHARATA 


OF 


KRISHNA-DWAIPAYANA  VYASA 


TRANSLATED 


INTO 


ENGLISH  PROSE. 


Published  and  Distributed  chiefly  gratis 

BY 

PROTAP  CHANDRA    ROY 


ADI  PAR  VA. 


CALCUTTA  : 

BHARATA  PRESS. 

No.  367,  Upper  Chitpore  Road, 

1884. 
(The  right  of  tmnslalion  is  rmrvcd.) 


TABLE   OF  CONTENTS. 


Introductio7i. 

Sauti's  arrival  at  the  wooJs  of  Naimisha  . 

The  desire  of  the  Rishis  to  hear  the  Mahabharata 

Invocation  to  Isana     , 

The  order  of  creation 

Vyasa's  desire  to  publish  tiie  Bharata 

The  Graud-sire  comes  to  him 

Ganesa  undertakes  to  write  the  BhS-rata 

Sauti's  praise  of  the  Bharata     , 

Dhritarashtra's  lamentations 

Sanja}a's  consolations  to  Dhritarashtra     . 

Sauti's  eulogies  on  the  study  of  the  Bharata 

The  history  of  Samantapanchaka 

Explanation  of  terms  indicating  the  divisions  of  an  army 

Parva  Sangraha, 
Summary  of  the  contents  of  the  Eighteen  main   Parvas 

Pausya   Parva. 

Curse  on  Janamejaya 

Measures  adopted  by  him  to  evade  it 

Story  of  the  sage  Dhaumya 

Story  of  Aruni 

Story  of  Upamanyu    .  , 

Story  of  Veda 

Story  of  Utanka 

Story  of  Paushya 

Utanka's  arrival  at  Janamejaya's  court 

His  incitement  of  Jiuiamejaya  against  Takshaka 

PaiUoma  Parva. 

The  Rishis  wait  for  Saunaka      .  » 

Genealogy  of  the  Bhargava  raae  , 

Story  of  Puloma         .  .  . 

Story  of  the  birth  of  Cbyavana 

Bhrigu'a  curse  on  Agui  ^  , 


PAGE. 

1 
2 

ib. 
3 

5 

6 
ib 
10 
17 
19 
21 
22 


23 


45 
ib 
ib 
46 
ib 
51 
ib 
53 
59 
60 


60 
61 
62 
64 
ib 


11 


CONTENTS, 


Hymn  to  Agnl  b}*  Brahma        .  * 

History  of  -Rtiru        .  .  . 

Story  of  the  Dimduva      .         , 

Astika   Parva. 

Story  of  Jaratkaru     .  ,  * 

Birth  of  Astika  .  i 

History  of  Kadru  and  Vinata    ,  . 

Churning  of  the  Ocean 

The  wager  between  Kadru  and  Vinata 

Kadru's  curse  on  the  snakes 

Kadru  and  Vinata  go  to  see  Uchchaisravas,  and 

see  the  Ocean        .  .  . 

Birth  of  Gadura 
Hymn  to  Gadura 
Wrath  of  the  Sun,  and  the  appointment  of  Aruna 

as  his  charioteer  .  .  . 

Hymn  to  Indra  by  Kadru 
Gadura's  inquiry  as  to  the  cause  of  his  bondage 
Gadura  devisee  means  to  bring  the  Amrita 
Of  Kasyapa  and  Gadura 
Story  of  the  Elephant  and  the  Tortoise    . 
Bad  omens  are  seen  by  the  gods   and  their  preparation 

for  battle 
Battle  of  the  gods  with  Gadura  t 

Gadura  takes  away  the  Amrita 
Of  Gadura  and  Vishnu 
The  mutual  grant  of  boons       .  • 

Conversation  of  Indra  with  Gadura   and    Gadura's 

obtaining  the  name  of  Suparna 
Indra  steals  the  Amrita  from  the  snakes 
The  cleaving  of  their  tongues   . 
Enumeration  of  the  names  of  the  chief  serpents 
Asceticism  of  Sesha  , 
Sesha  obtains  boons  from  Brahma 
Consultation  of  the  snakes  on  the  subject  of  their 

mother'a  curse       ,  «  , 


PAGE. 

68 
70 


73 
76 

77 
78 
84 
ib 

85 
87 
88 

90 

92 
95 
96 
97 

98 

102 
107 
109 
ib 
110 

ib 
112 

ib 
113 
114 
115 

116 


CONTENTS.  Ill 

PAGE. 

The  snakes  bring  up  Jaratkaru                  *                I  120 

Parikshit's  hunt          .                 ,                 *                 »  121 

The  curse  on  Parikshit                .                .                .  124< 

Conversation  between  Sringin  and  Samika                ,  125 

Despatch  by  Samika  of  a  disciple  to  Parikshit         .  126 

Speech  of  Gaurmukha  in  the  court  of  Parikshita      .  ib 

Parikshit  takes  counsel  of  his  ministers     .                .  127 

Conference  of  Kasyapa  and  Takshaka  .  »  128 
Kasyapa  desists  on  receiving  money  from  Takshaka, 

from  going  to  Parikshit's  court            .                 .  129 

Death  of  the  king  in  consequence  of  Takshaka's  bite  131 

Installation  of  Janamejaya  as  king          .                 ,  ib 

History  of  Jaratkaru                  ,                i                •  132 

His  marriage               »                .                .                 .  136 

Birth  of  Astika           .                 .                .                .  140 

Janaraejaya's  vow  to  celebrate  the  snake  sacrifice    .  146 

Preparations  for  the  sacrifice    .                                   .  147 

Falling  of  the  snakes  into  the  sacrificial  fire            .  14«8 

Astika's  arrival  at  the  sacrifice                  ►                .  152 

Staying  of  the  sacrifice              ..                .                •  159 

AcUvansavatarana  Parva. 

Short  history  of  the  Paaliva  anl  Kara  princes      ,  164 

Story  of  king  tJparichara          .                 .                »  171 

Description  of  the  Indraddhaja  festival  .                 »  172 

Origin  of  GlriicS  and  the  king's  marriage  with  her  174 

Story  of  Adrika             ...»  175 

Story  of  Satyavati     .                 .                ♦                .  176 

The  meeting  of  Parasara  with  Satyavati  .                ,  ib 

Birth  of  Dwaipayana                  .                .                •  177 

History  of  Animandavya  .  »  •  178 
Histories  of  Kama,  Vasudeva,  Satyaki,  Kritavarman,  etc  ib 
The  revival  of  the  Kshatriya  order  from  the  Brahmanas        181 

The  over-burdened  Earth  goes  to  Brahma                •  183 

The  gods  are  enjoined  to  be  incarnate       , "              ,.  184 


IV 


CONTENTS. 


Sambhava  Parva, 

PAGE, 
Brief  account  of  the  origin  of  gods  and  all 

creatures  on  earth  .  .  »         .       185 

Birth  of  Bhrigu,  and  the  genealogy  of  Adharma 

(unrighteousness)  ....  191 

Genesis  of  the  animals,  etc         .                .                ,  192 

Previous  liistory  of  Jarasandha,  and  others              .  194 
Origin  of  Drona,  Kripa,  Dhritarashtra,  Yudhishthira, 

and  others             ....  197 

History  of  Draupadi,  Kunti,  and  Madri  .                 .  201 

Story  of  Dushmanta  .                 .                 r                 .  205 

He  sees  Sakuntala      .                ♦                »                 ,  212 

Birth  of  Sakuntala     .                .                .                •  213 

Espousal  by  Dushmanta  of  Sakuntala       .                y  217 

Sakuntala  gives  birth  to  a  son   ,                 .                 ,  219 

She  goes  to  her  husband's  home                 ,                 ,  220 

No  recognition  of  her  by  Dushanta          »                .  ib 

Her  disappearance  and  the  aerial  voice      ,                 »  226 

Dushmanta  recovers  his  lost  wife  and  son                »  227 

Installation  of  Bharata  in  the  kingdom   .                ,  ib 

Account  of  the  race  of  Prajapati               .                ,  228 

Story  of  Pururavas     ....  229 

Story  of  Nahusha       .                *                .                .  230 

Story  of  Yayati          .                 .                 ►                ,  ib 

Destruction  of  Kacha  by  the  Danavas      .                .  234 

Sukra  brinors  back  Kacha  into  life             ,                 .  iib 

He  is  killed  and  revived  a  second  time     .                .  235 

Curse  on  wine  by  Sukra            .                .                «  237 

Sharmishtha  throws  Devayani  into  a  well                .  241 

Her  rescue  therefrom  by  Yayati                .                •  242 

Sarmistha  becomes  the  maid-servant  of  Devayani    .  246 

Yayati  again  sees  Devayani        .                 •                 ,  247 

Yayati's  marriage  with  Devayani               .                 .  250 

Yayati  marries  Sharmishtha  in  secret        .                 .  252 

Sharmishtha  gives  birth  to  three  sons       .                 i  ib 

Devayani  sees  Sharmistha's  sons,  and  becomes  jealous  ib 

Yaykti  is  cursed  by  Sukra         .                ,                .  254 


CONTENTS. 


PAGE 

Piiru  takes  upon  liimself  the  decrepitude  of  hia  father  257 
Yayati  takes  back  his  decrepitude,  and  installs  Puru 

on  the  throne         ....  259 

Descendants  of  the  ciu'sed  Yadu  and  others              »  260 

Ascension  of  Yayati  to   heaven                  ,                 .  261 

His  fall  til  ere  from       ....  264 

Yayati  sees  Ashtaka  and   others                ,                »  ib 

He  re-ascendeth  to  heaven         .                ,                *  277 

Short  history  of  the  Paurava   race             ,                ,  278 

Story  of  Mahabhisa      ...»  288 

Story  of  Pratipa          .                 .                 .                 .  290 

Birth  of  Shantanu      .                 .                .                ,  291 

Marriaofe  of  Shantanu  with  Gano-a            .                ,  293 

History  of  the  incarnation  of  the    Vasus  .                 »  294! 

Story  of  Shantanu       ....  298 

Installation  of  Bhisma  as  the  heir-apparenb              .  301 

Sliantanu  sees  Satyavati  and  is    enamoured  of  her  ib 
Devavrata  asks  of  Dasaraja  his  daughter  on  behalf 

of  his  father           ....  S03 

Devavrata  receives  the  appellation  of  Bhisma          .  305 
Shantanu  begets  offspring  on  Satyavati  and  goes  to  heaven     ib 

Vichitravirya  obtains  the  kingdom             .                 »  306 
Bhisma  carries  away  the  daughters  of  the  king 

of  Kashi  from  their  Saydmvara           .                ,  307 

Bhisraa's  encounter  with  the  invited  monarchs       ,  308 

Death  of  Vichitravirya                .                 .                 ^  311 

Conversation  between  Bhisma  and  Satayavati        »  ib 

Story  of  Jamadagni   ....  313 

Story  of  Utathya       .                 .                 ,        •         ,  ib 

Story  of   Dirghatamag                .                 .                 »  314 

Satyavati  relates  to  Bhisma  the  birth  of  Vyasa        .  317 

Origin  of  Dhritarashtra  and  others            ,                ,  321 

History  of  Gandhari  .                .                ,                ,  328 

History  of  Pritha       .                .                ,                ,  329 

Origin  of  Kama         .                  .                 ,                  ,  330 

Sayamvara  of  Kunti ....  332 

Marriage  of  Pandu  aod  Madri    .                .                »  334 


v5  Contents. 

FAGE» 

Pandu'a  retreat  into  the  forest  »                ►                I  336 

Marriage  of  Vidura    .                 ,                 ,                 ,  337 

Gaadhari  brings  forth  a  hundred  sons       .                 ,  339 

The  names  of  the  hundred  sons                 ,                ^  342; 

Jjiyadratha  marries  Duhshala     .                 .                 »  ib 

How  PSudu  slew  a  Brahmana  in  the  shape  of  a  deer  343: 

The  curse  on  Pandu   »                ►                ►                »  345^ 

Pandu's  lamentations                   »                 .                 ^  346 

His  retirement  iiito  the  woods  with  his  wives             .  34S 

Pandu  enjoins  upon  Kunti  to  beget  offspring  by  others  351 

The  story  of  VyushiiasAva          ..                »                ^  353 

Origin  of  the  institution  of  marriage        ,                ^  356 

Births  of  Yudhishthira  and  the  rest          .                ►  359' 

Death  of  Pandu           ....  36T 

Madri  sacriftees  herself  on  the  funeral  pyre  of  Pandu  369' 

Yudhishthira  and  his  brothers  come  to  Hastinapore  ib 

Funeral  obsequies  of  Pandu        .                ,                ».  372 

Sports  of  the  Kurus  and  the  Pandus          »                ►  374 

Bhima  is  poisoned  by   Duryodliana            ,                »  37& 

Bhima  goes  to  the  region  of  the  Nagas     ,                »  ib 

His  return  from  the  region  of  the   Nagas                •  379' 

Origin  of  Kripa  and  Kripi        .                ,                »  381 

History  of  Drona        ...»  382 
Drona  becomes  the  preceptor  of  the  Kurus  and  the  Pandus    391 

The  princes  begin  to  learn  the  use  of  arms               .  392 

Arjuna's  exceptional  proficiency                  »                •  ib 

Story  of  Ekalavya       .                 .                 ♦                 .  393 

Drona  tries  his  pupils                  .                .                .  396 

Arj una  obtains  the  weapon  called  jBra/i»ia-sAira        .  396 

Trial  of  the  princes      ....  399 

Duryodhana  installs  Kama  on  the  throne   of  Anga  406 

Invasion  of  Panohala  by  the  Kauravaa     .                 .  408 
Arjuna  takes  Diupada  captive  and  delivers  him  into  the 

hands  of  his  preceptor          ,                 .                 •  412 

Drona  sets  Daupada  free            .                .                 .  ib 

Installation. of  Yudhishthira  as  the  heir-apparent    .  413 

Counsels  of  Kanika  the  politician            »                »  416 


CONTENTS.  VU 

Jatugriha  Parva. 


Intrigues  of  Duryodhana  and  Sakani 
The  exile  of  the  Pandavas  to  Varanavata 
Duryodhana  takes  counsel  with  Purochana 
Vidura'e  speech  unto  Yndhiehthira 
The  arrival  of  the  Paniavas  at  Varanavata 
Burning  of  the  house  of  lac        .  » 

Fiiglit  of  the  Paodavas  to  the  forest 

Hidhnva-hadha  Parva. 


PAGE. 
425 
430 

ib 
433 
434 
438 

ib 


Hldirav§,  is  inspired  with  desire  on  seeing  Bhima  .  447 

Bhima  encounters  Hidimva  and  slays  him  ,  451 
Bhima  goes  to  kill  Hidimva  and  is  dissuaded 

by  Yudhishthira    ,                 .                 ^  .  454 

Hidirava  takes  Bhima    with  her                ,  ,  456 

Birth  of  Ghatotkacha                .                .  .  ib 

Vak-a-hadka  Parza. 

The  Pandavas  dwell  in.  Ekachakra             ,  .  459 

Life  of  the  Pandavas  at  Ekachakra            .  .  ib 
Bhima  and  Kunti  hear  the  wail  of  the  Brahmana 

and  his  wife            .                »                *  .  460 

Speech  of  the  Brahmana            .                 .  .  461 

Speech  of  his  wife       .                ,                «  ,  462 

Speech  of  his  daughter               .                .  .  465 

Converse  of  Kunti  with  the  Brahmana    .  ,  467 

Bhima's  vow  to  slay  the  Rakshasa  Vaka  .  ,  470 

Bhima  goes  to  Vaka  with  his  food            .  .  472 

He  fights  with  and  slays  Vaka    .                .  ,  473 
Return  of  Bhima  dragging  the  body  of  Vaka 

to  the  town-gate     ....  474 
Concourse  of  the  citizens  in  the  morning  to  see 

the  body  of  the  Rakshasa     .                .  ,  ib 
Arrival  of  the  Brahmanas  of  the  town  at  the  house 

where  the  Pandavas  dwelt     .                 .  .  475 

Story  of  Bharadwaja   ....  576 

Drona  obtains  all  the  weapons  of  Rama    .  ,  477 

Drupada  celebrates  a  sacrifice  to  obtain  a  sou  ,  481 


VUl 


COXTENTS. 


a  Angara 


parna 


na 


A  son  arises  from  the  sacrificial  fire 

Origin  of  Dnipadi 

Dhrishtadyumna  learns  the  use  of  arms 

The  PanJavas  set  out  for  Pauchala 

Their  meeting  with  Vyasa 

On  the  way  they  meet  with  the  Gandharv 

on  the  banks  of  the    Ganges 
Fii'ht  with  the  Gandharva 
The  Gandharva's  defeat 
The  Gandharva  exchanges  gifts  with  Arj 
Story  of  Taj)ati 

King  Saravarana  sees  Tapati       . 
Disappearance  of  Tapati 
Tapati'a  reappearance 
Tapati  relates  her  history 
She  again  disappears    . 
Marriage  of  Samvarana  and  Tapati 
Story  of  Vusishtha 
Story  of  Viswamitra  . 
Viswamitra  attempts  to  carry  away  by  for 

Vasishtha's  cow  named  Nandini 
Viswamitra' £j  discomfiture  at  the  hands  the  mlcchcha  host 

sprung  from  the  different  parts  of  the  cow's  body 
His  ascetic  austerities 
Shaktri  curses  king  Kalmashapada  to  be  possessed 

with  a  Raksbasha  .... 
A  certain  Brahmana  asks  the  king  for  meat  , 

The  king  gives  him  human  flesh  to  eat       .  .      " 

The  king  cursed  by  the  Brahmana 
The  Raksasha-possessed  king  devours  Vasishtha's  sons 
The  Rishi  resolves  to    kill  himself 
Speech  of  Adrishyanti 

Vaahishta  with  his  daughter-in-law  sees  Kalmashpala 
Kalmashapada  is  freed  from  the  curse 
Birth  of  Parashara     .... 
His  intention  of  destroying  all  the  worlds  . 

Story  of  Kartavirya   •  «  .  i 


ce 


PAGE. 

482 

ib 

483 

484 

ib 

486 

487 

488 

489 

492 

493 

494 

495 

496 

497 

498 

500 

501 

502 

503 
504 

505 

506 

507 

ib 

ib 

508 

509 

510 

ib 

512 

ib 

ib 


CONTENTS,  i± 

PAGE. 

The  pergecution  of  the  Bhrigu  race          I                I  513 

History  of  Aurva      .                .     .           t                .  514 

Origin  of  the  vadava  fire           .                .                •  517 

Parashara  celebrates  the  Rakshasa  sacrifice              .  518 

Pulastya  and  others  stop  it  .  .  .  519 
Vashishta  begets  a  son  upon  king  Kalmashapada's  wife        521 

The  Pandavas  take  leave  of  Angaraparna                .  ib 

They  appoint  Dhaumya  as  their  priest     .                ,  522 

Saiuayamvara  Parva. 

The  Pandavas  see  Vyasa  on  their  way  to  Panchala  .  522 
Arriving  at  Panchala  they  dwell  in  the  house  of  a  potter      524 

Description  of  Draupadi's  Swayamvara  ,  ,  ib 
Enumeration  of  the  princes  that  came  to  the  Siuayamvara  527 

Krishna  recognises  the  disguised  Pandavas              .  529 

The  discomfiture  of  the  kings  in  stringing  the  bow  530 

Kama  is  declared  ineligible  to  bend  the  bow           ,  ib 

The  kings  desist  from  stringing  the  bow                   .  ib 

Arjuna  goes  towards  the  bow    .                ,                ,  ib 

The  Brahmanas  dissuade  him    .                 .                ,  531 

Arjuna  strings  the  bow  and  hits  the  mark                 ,  532 

The  wrath  of  the  invited  kings                ,                 ,  533 

The  kings  attempt  to  slay  Drupada           ,                 ,  534 

Arjuna  and  Bhima  prepare  for  fight          ,                 .  ib 

Krishna's  recognition  of  them   .                 .                '.  ib 

Arjuna  fights  with  Kama  and  defeats  him               ,  536 

Bhima  fights  with  Shalya  and  overthrows  him        .  537 

The  kings  wonder  at  this           .                 .                 .  ib 

Krishna  iiiduces  the  monarchs  to  abandon  the  fight  538 

Arjuna  and  Bhima  depart  with  Draupadi                  .  ib 

Kunti's  anxiety           .                 .                 .                 •  ib 

Conversation  of  Kunti  -with  Yudhishthira                .  539 

Yudhishthira  asks  Arjuna  to  marry  Draupadi          ,  ib 

Arjuna's  reply            .                .                .                 •  Jb 

Rama  and  Krishna  visit  the  Pandavas  .  .  540 
Dhrishtadyumna  comes  secretly  to  the  abode  of  the  potter  541 
The  Pandavas  talk  on  different  subjects  after  having 

taken  their  meals  .                i                i                i  ib 


CONTENTS, 


of 


Taivahika  Parva. 

•Dliiishtadyumna  haviug  heard  the  talk  of  the  Paiulavas 

informs  Drnpada  of  it  on  his  return    . 
Drupada  sends  a  priest  to  the  Paadavas  ", 
Speech  of  Yudhishthira 
Arrival  of  Drupada's  messenger  there 
The  Pandavas  go  to  the  house  of  Dfupada 
Drupada  interrogates  the  Pandavas  with  the  view 

ascertaining  their  identity    , 
Yudhishthira's  reply  , 
Drupada's  joy  there-ab 
His  vow  to  restore  the  Pandavas 
Drupada  expresses  his  intention  of  marrying  his  daughter 

to  Arjuna  * 

Drupada's  conversation  with  Yudhishthira 
Arrival  of  Vyasa 

Story  of  Jatila  ,  .  • 

Kunti's  expression  of  opinion     .  . 

Speech  of  Vyasa  thereon 

Account  of  the  sacrifice  of  the  gods  at  the  Naimishi 
The  gods  see  a  golden  lotus 
Indra  sees  a  female     ,  .  . 

ludra  interrogates  the  female     . 
He  sees  a  young  man  at  play  with  a  young  lady 
Indra  and  the  young  man  interchange  questions 

and  answers 
Indra  sees  the  former  Indras 
Vyasa's  speech 
Account  of  the  origin  of  Valarama  and  Keshava 

from  a  couple  of  Narayana's  hairs 
Prior  history  of  the  Pandavas  and  Draupadi 
Gifted  with  divine  vision  Draupada  sees  the  Pandas 

in  their  native  forms 
Former  history  of  Draupadi 
Speech  of  Vjaea  to  Drupada 
Preparations  for  the  nuptials 
The  h\  meneal  uesembly 


a  forest 


as 


543 

544 

545 

ib 

546 

547 

548 

ib 

ib 

549 

ib 

550 

551 

ib 

ib 

552 

653 

ib 

ib 

ib 

ib 

554 

ib 

555 
ib 

556 
557 

ib 
558 

ib 


CONTENTS, 


3ti 


"Consecutive  marriages  of  the  five 
Kunti  blesses  Draupadi  .  . 

•Krishna  sends  dower  .... 

Vidurdgatnana  Parva. 

Duryodhana  hears  of  the  marriage  of  the  Pandavaa 

Vidura  acquaints  Dhritarashtra  with  it     . 

Conference  of  Duryodhana  and  Dhritarashtra 

Kama's  speech 

Bhisma's  speech 

Drona's  speech 

Kama's  reply 

Speech  of  Vidura'' 

Speech  of  Dhritarashtra 

Vidura's  departure  for  Panchala 

He  sees  the  Pandavaa  , 

Speech  of  Vidura  to  Drupada    ,  ,  -, 

Rajyalav<i  Parva. 

Drupada's  reply  .  .  ,  ^ 

Speech  of  Vasudeva    .... 
Return  of  the  Pandavas  to  flastina  with  the  Consent 

of  Krishna  .... 

Speech  of  the  citizens  on  seeing  the  Pindavas 
The  Pandavas  take  half  of  the  kingdom  and  enter 

Khandavaprastha 
The  building  of  the  city— its  description 
Krishna  and  Valar^ma  return  to  Dwaraka 
Arrival  of  Narada  at  the  house  of  the  Pandavas 
Story  of  Sunda  and  Upasunda   . 
The  Pandavas  bind  themselves  with  a  rule  in  respect 

of  Draupadi  .... 

Arjunavanavasa  Parva, 
The  lives  of  the  Pandavas  at  Khandavaprastha 
Arjuna  violates  the  rule  for  rescuing  the  kine  of  a 

Brahmana 

•  •  . 

Arj ana's  voluntary  exile 


PAGE 
558 
559 
560 


561 
562 
563 
565 
567 
568 
570 

ib 
673 

ib 
574 

ib 


575 
ib 

576 
ib 

577 
ib 

679 
ib 

581 

590 

591 

592 
593 


«•■ 


Xll  CONTENT. 

PAGE, 

Marriage  of  Arjuna  with  Ulupi                 .                ,'  595 

Arjima  obtains  Chitrjlngada  .  .  .  598 
He  rescues  some  Apsaras  from  a  curse  at  the  Pancha- 

tirtha     .....  599 

Arjuna  sees  Krishna  at  Prabhasha  .  .  602 
They  both  go  to  the  Raivataka  mountain  for  purposes 

of  pleasure  ....  ib 
Arjuna  goes  to  Dwaraka  with  Krishna,  and  puts  up  at  the 

house  of  the  latter                ,                .                .  603 

Suhhatlrdharana  Parva. 

The  festival  called  Vrishnandhaka  on  the  Raivataka 

mountain.                .                 i                 .                 .  603 

Arjuna  sees  Subhadra  there        .                 ,                 e  604? 

He  forcibly  carries  away  Subhadra  .  »  606 
The  Vrishnis  prepare  to  fight  with  Arjuna  and  finally  desist     ib 

Harandhara^d  Parva. 

Arjuna  returns  with  Subhadra  to  Khandavaprastha  608 
Draupadi's  speech  to  Arjuna       ,                .                .  609 
Krishna  and  Valarama  and  others  come  to  Khandava- 
prastha with  dowers              .                 .                 .  ib 
The  festivitie3  at  Indraprashta  on  the  arrival  of  the 

Vrishnis  and  Andhakas         .                 .                 .  610 

Birth  of  Abhimanyu                   .                 .                 ,  612 

He  learns  the  art  of  arms  .  .  ,  ib 
The  five  sons  of  Draupadi          .                 .                 .         •      613 

Khmidava-daha  Parva 

The  administration  of  Yudhis-hthira         .                 ,  614 

Krishna  and  Arjuna  goes  to  sport  in  the  woods       .  615 

Sports  of  the  females                  .                 .                 ,  ib 

Arrival  of  Agni  in  the  guise  of  a  Brahmana             .  616 

His  suit  with  Krishna  and  Arjuna             .                 .  617 

Anecdote  of  Swetaki  .  .  .  ib 
Varuna  furnishes  Krishna  and  Arjuna  with  cars,    the 

discus,  and  the  bow  Gandiva               .                 .  624 

Escape  of  Aswasena  from  the  buruiug  Khauiava    .  628 


CONTENTS, 


XUl 


Fight  of  Badra  and  Arinna        .  ", 

Fight  of  Krishna  and  Arjuna  with  the  celestials 
Defeat  of  the  gods      ,  ,  , 

Indra  desists  from  fight  , 

Conflagration  of  Khandava        ,  , 

Flight  of  the  Asura  Maya         ,  . 

Approach  of  Agni  towards  Maya  to  consume  him 
Arjuna  protects  Maya  ^  , 

Story  of  the  Rishi  Mandapala  . 
Austerities  of  Mandapala  .  , 

Why  he  was  deprived  of  the  merit  of  his  devotions 
Speech  of  the  gods  to  Mandapala  j 

He  assumes  the  form  of  a  bird  ^ 

His  hymn  to  Agni      ,  ,  , 

Bestowal  of  a  boon  on  him  by  Agni         , 
History  of  his  four  sons  .  , 

Grant  of  boons  by  Indra  to  Arjuna  and  Krishna 


PAGE 

631* 
ib 
ib 
ib 

632 

63^ 
ib 
ib 

635 
ib- 
ib 
ib 

636 
ib 

637 

638 

646; 


FLMIB,. 


[  ^  j 

^rsT^  f^^  ^n  lii  ^^^w.  m^^  ¥'4rht: 

f^^^^  w^^tK^  fk^fk^  fk^j  ftfiT^  w^^  I 
^^  €tf^'  ft?rm  TTSTT  ^fir^^t  ¥T^t  ftm  ^t^^ 

^*  5q€fPC  »Ttc[  ftiilf^  ^Tiirfc^i?  HRf('[  n 


T  RE  F  AC  E. 

Several  persons  of  note  and  personages  even  in  high  rank, 
sympathising  with  the  objects  of  the  "  Datavya  Bharat  Karj^a- 
lya,"  have  from  time  to  time  recommended  to  me  that  the  Ma- 
habharata,  if  translated  into  English,  would,  to  quote  the  senti- 
ments of  the  Right  Honorable  the  Marquis  of  Hartingtou, 
as  conveyed  to  me  in  Mr.  Rost's  letter  of  the  6th  of  October, 
1882,  and  published  at  the  time  in  nearly  all  the  Indiau  news- 
papers, "  supply  a  want  long  felt  and  be  a  real  boon  to  the  ever- 
increasing  band  of  students  of  Indian  history  and  archaeology." 
These  recommendations  exactly  falling  in  with  the  views 
entertained  by  me  from  some  time  past,  have  been  taken  into 
earnest  consideration.  The  ancient  literature  of  India  is  our 
glorious  inheritance.  In  his  letter  to  me  Prof.  Max  Miiller 
remarks,  "  I  expect  the  time  will  come  Avhen  every  educated 
native  will  be  as  proud  of  his  Mahabharata  and  Ramayana  as 
Germans  are  of  their  Nibelunge,  and  Greeks,even  modern  Greeks, 
of  their  Homer."  The  vanity  is  excusable,  if  it  were  only 
vanity,  that  persuades  a  Hindu  to  seek  the  means  of  placing  this 
splendid  inheritance  of  his  before  the  eyes  of  foreign  nations, 
of  foreigners  particularly  who  from  their  culture  are  capable  of 
appreciating  and  understanding  it.  But  such  an  endeavour,  if 
successful,  may  not  satisfy  vanity  alone.  It  is  really  fraught 
with  results  of  the  utmost  importance  to  the  cause  of  historical 
and  philological  research,  in  fact,  to  the  cause  of  Knowledge  in 
all  her  principal  departments. 

Apart  from  all  these,  there  is  another  consideration  the  im- 
portance of  which  it  is  difficult  to  exaggerate.  Providence  in 
its  inscrutable  wisdom  has  linked  the  destiny  of  this  country 
with  that  of  an  island  in  the  remote  west  which,  though  unable 
to  boast  of  a  bright  past,  has,  nevertheless,  a  splendid  present, 
and,  if  signs  are  to  be  trusted,  a  more  glorious  future  still. 
England,  however,  by  her  wise  administration  of  this  her  ri- 
chest and  most  extensive  dependency,  has  already  ceased  to  be 
regarded  in  the  light  of  a  conquering  power  bent  only  upon 
self- aggrandisement  at  the  expense  of  the  children  of  the  soil. 
Untrue  to  the  traditions  of  Empire  and  the   instincts    of  their 


[     2     ] 

own  better  nature,  individual  Englishmen  might  now  and  tlicn 
advocate  the  policy  of  repression  ;    but,   thank  God,   force   has 
long   ago   ceased  to  be  regarded  as  an  efficacious  instrument  in 
the  Government  of  two  hundred  million  of  human  beings.     In 
her   gracious   Proclamation,    constituting   the  Charter  of  our 
liberties,   the   Queen-Emjaress   of  India  enunciates  tlie  noblest 
principles  of  government,  and  confesses  to  her  determination  of 
founding  her  rule  npon  the   love    and  gratitude  of  the  people. 
Occasional  lapses  on  the  part  of  those  in   authority    under  her 
rnifdit  produce  temporary  irritation,  b^t  the  two  races  are  daily 
approaching  each  other  with   fraternal  feelings  as  best  befit  -th-s 
children  of  the  same  mother.     Instead  of  looking  upon  the  con- 
quered people  as  outer  barbarians,  tliose  inautliority  over  them 
always  manifest  a  sincere  desire  to  enter  into  their  feelings  and 
understand  their  aspirations  by  personal  converse  and,   what  is 
certainly    nTore   efficacious  in   this   line,    -by    a  study  of  -their 
national  literature.    Professor  Monier  Williams  in  his  preface  to 
Dr.  H.    H.   Milman's  metrical   translation    of  Kcdo-jjahhycmct, 
remarks,  "  Now   that   our   Indian   Empire  has  passed  its   firsfc 
great  climacteric,    and  vast  changes  are   being   effected   in  its 
constitution,  the   value    of  Sanskrit   to   all   preparing  for   the 
Civil  Service     *       *       *    cannot  be  insisted  on   too    forcibly. 
Its   relations  to'the  spoken  languages  is  not  its  only  attraction. 
The    study    of  Latin  bears  closely   on  Italian,    and   yet   if  the 
empire   of  Italy  belonged  to  this  country,  Y/e  should  not  attach 
more  importance  to  proficiency  in  Latin  than  we  do  at  present, 
because,    in  fact,   the   people  who  now  speak  Italian  have  little 
community  of  character  with  the  Romans  who  once  spoke  Latin. 
Tlieir  tastes,    customs,    habits   of    thoug-iit,   laws,  institutions, 
religion,  and  literature  are  all  different.     But  in  India  the  lapse 
of  centuries  causes  little  disturbance  in  the  habits  and    charac- 
ter  of  the  people,  iiowever  numerous  and  violent   the  political 
revolutions.  "     And  again,   "  How  is  it,  then,  that  knowing   all 
this.    Englishmen,  with     [  two    hundred    million   of  ]     Indian 
fellow-subjects,    have    hitherto    paid  less  attention  to  the  study 
of  this  language,  than    other   nations   who   have  no   material 
interests  in  the  East  '  " 

Since    the   time,    however,    that   tlie  Professor  wrote,  some- 


[  ^  I 

tiling  has  been  done  towards  encon raging  the  study  of  Sanskrit 
by  the  Civil  Servants  of  India.  It  isa  matter  of  regret,  how- 
ever, that  tlie  little  that  is  acquired  under  compulsion  while 
in  course  of  training  for  the  first  test  or  the  Departmental 
examinations,  is  rarely  improved  from  a  love  of  knowledge 
ill  after  life.  The  c<aiiso,  however,  is  not  far  to  seek.  The 
study  of  Sanskrit  is  attended  with  difficulties  that  are  nearly 
insuperable  in  tiie  cas-e  of  tJie  over-worked  Indian  official. 
Unless  blessed  with  linguistic  faculties  of  an  exceptional  nature, 
the  little  leisure  that  the  Indian  official  might  command,  even 
if  wholly  devoted  to  the  acquirement  of  Sanskrit,  can  scarcely 
produce  desirable  results.-  Viewed  also  in  the  light  of  a  mean 
to-an  end,  the  end,  viz,,  of  understanding  the  wishes  and  aspira- 
tions of  the  Indian  races  for  purposes  of  better  government, 
the  study  of  Sanskrit  may  be  dispensed  with  if  all  that  is 
contained  in  tlie  great  Sanskrit  works  of  antiquity  becomes 
obtainable  by  Englishmen  through  the  medium  of  translation. 
Any  effort,  therefor-e,  that  is  mad'e  towards  unlocking  Manu  and 
Yiijnyavalkya,  Vyasa  and  Valmiki,  to  Englishmen  at  home  or 
iu  India,  can  not  but  be  regarded  as  a  valuable  contribution  to 
the  cause  of  good  government. 

With  regard  to  the  Mahabha'rata  in  particular,  on  which, 
as  remarked  by  Oriental  scholars,  Aryan  poets  and  prose- 
wri'^ers  of  succeeding  ages  have  drawn  as  on  a  national  bank 
of  unlimited  resources,  I  amfiilly  persuaded  that  the  usefulness 
.of  such  a  translation  and  its- gratuitous  distribution  in  India 
and  Europe  (America  also  has  been  included  at  the  suggestion 
of  my  friends)  would  recommend-  itself  to  the  patriotism  of 
xay  countrymen  without  the  need  of  any  eloquent  elaboration. 
.It  is  impossible  to  suppose  that  the  liberality  of  my  country- 
m-en  could  have  been  exhausted  by  supporting  the  "  Bharat 
Karyalya "  for  a  period  of  seven  years- only.  The  English 
.translation  will  cost,  at  a  rough  estimate,  Rs.  100,000.  After 
my  experience  of  the  li>berality  ef  my  countrymen,  this  sum, 
apprently  large  though  it  be,  seems^  to  me  to  be  a  trifle.  I  pur- 
pose tlierefore  ta  publish  an  English  translation  of  the  Malia- 
bharata- in  month I3' parts  of  ]0  forms  each,  octavo,  demy,  the 
nrst  part  of  Avhich  is  issued  herewith. 


[     4     ] 

The  present  edition  shall  consist  of  1250  copies.     250  copies 
are  intended  for  distribution  in  India  free  of  all  charges,  among 
the  gentry,  the  aristocracy,   and   reigning  chiefs  ;  300   among 
Indian   officials   of  the   higher  ranks ;  250  for  distribution  out 
of  India,  chiefly  among  the  savants   of  Europe   and   America. 
200  copies  must  be  reserved  ( as  experience  has  taught  me  )  for 
making  up  losses  caused  to  recipients  by  negligence  and  in  tran- 
sit. The  remaining  250  copies  shall  be  charged  for  at  Ss  50  and 
SrS  65  per  copy   inclusive  of  postal  costs,  Rs  50  being  payable 
by  persons  in  India  and  Rs  65  by  those  in  Europe  and  America. 
It  is  needless  to  say  that  the  selection    of  recipients   shall,   in 
regard  to  the  present  publication,  rest  entirely  with  the  Karya- 
laya.     Any  person  desirous  of  taking  a  copy,  but   whose   name 
may  not   be   entered  in  the  free  list,  may,  if  he  likes,  have  his 
iiame  registered  in  the  list  of  those  to  whom  the  aforesaid   250 
copies  are  to  be  supplied  for  Rs  50  or  65  a  copy.  In  case,  however, 
of  sheer  inability  on  the  part   of  these,   copies  may   even   be 
supplied,   as  long  as   available,  at  Eb  12  or  Rs  25  according  as 
the  address  is   Indian   or  foreign.     It  is   needles,  however,  to 
say  that  this  last  class  of  recipients   must  necessarily  be  very 
limited. 

Since   the   foundation   of  the  •'  Datavya  Bharat  Karyalya," 
not  a  single  copy  of  any  of  its  publications  has  ever  been  parted 
with  for  price.     The  present  departure,  therefore,  from  the  Kar- 
yalya's  uniform  practice,  in  regard  to  at  least  250  copies  of  the 
projected  publication,  requires  a  word  of  explanation.     During 
the  last  seven  years  I  have  found   a   few   gentlemen   evincing 
some  reluctance  in  accepting   in   gift  the   publications   of  the 
"  Bharata  Karyalya,  "  although  this  latter  is  no  institution   be- 
longing to  any  private  individual  but  is  rather  a  national  con- 
cern supported  by  a  nation's  patriotism.     Many   of  the  persons 
evincing  such  delicacy  are  too  important  to  be  overlooked  in  the 
distribution  of  our  publications.     It  is  to   meet  their  case  espe- 
cially that  250  copies  of  the  proposed    translation  are  reserved. 
These   gentlemen    might   easily   accept   copies  now,   on   pay- 
ment, which,  as  stated   above,  is  Rs  50  in   India  and   Rs  65 
out   of  India.     So  far   as   the  "  Bharata   Karyalya,  "  however, 
is  concerned;  gentlemen  taking  copies  on  payment  of  the  above 


C     5     1 

sum'?,  without  being  looked  upon  as  purchaserSj  will  be  regarded 
as  donors  to  the  Karyal  ya. 

Although   in   the    collection   of   funds   necessary   for    the 
accomplishment  of  the  present   scheme,   my  chief  reliance   is 
upon   my    own   countrymen,   yet    in   an   undertaking   of  this 
nature  the  Bharat  Karyalya  can  not   very  well  refuse   outside 
support,   if  only  to   make   an  insurance   against  failure.     The 
Editor  of    the   Sind   Gazette,     in   reviewing   the    Karyalya's 
prospectus  issued   in   March   last,    remarked  "  there  are  many 
"  Natives  and  Europeans  of  culture  who  will  view  the  scheme 
"in   the   highly    favorable  light   in   which   it   presents   itself 
"  to  men   so   unlike  as  the   Marquis  of  Hartington   and   Pro- 
*'  fessor   Max   Muller,   both  of  whom  have  given  it  their  warm 
"  support.    The  translation  will  cost  the  Bharat  Karyalya  some 
"  Rs  100,000,  and  this  is  a  large  sum  for  even  so  influental  and 
"  wealthy  a  body  to  expend  on  such  an  object.     But  so  brilliant 
"  an  instance   of  intellectual  charity  is  certain  to   attract  out- 
"  side  support,  and,  at  the  same  time,   it  ought  to  have  the 
*'  effect  of  swelling  the   member-roll  of  the  Society.  **     While 
thanking  the  European  Editor  most  sincerely   for  his  kind  words 
in  reference  to  my  scheme,  I  would  observe  that  if  that  sche- 
me is  rightly  appreciated  in  Europe  and  America,  I  should  not 
be  justified  in  not  accepting  any  offer  of  aid  that  is  voluntarily 
made,  or  even  in  not  seeking  (actively,  if  need  be)  contributions 
to  ensure  success.     Literature,  in  respect  of  its  demand  or  use- 
fulness either,   is,   more   than   anything  else   in   the  world,  a 
cosmopolitan  concern.      The  productions   of    genius   are  the 
common  inheritance  of  the  world.     Homer  lived  as  much  for 
Greeks,  ancient  or  modern,    as  for  Englishmen  or  Frenchmen, 
Germans   or  Italians.     Valmiki  and  Vyasa  lived  as  much    for 
Hindus  as  for  every  race  of  men  capable  of  understanding  them. 


A  SHORT  HISTORY  OF  THE  DaTAVYA   BhARAT  KaRYALYA, 
ITS   ORIGIN   AND   OPERATIONS. 

Impressed  from  my  very  youth  with  the  desire  of  render- 
ing  the  great  religious  works  of  India  easily  accessible  to  ray 
countrymen  from  a  hope  that  such  a  step,  if  accomplished, 
would,  to  a  certain  extent,  counteract  the  gFowing  scepticism 
and  irreligion  of  the  age,  I  nursed  the  wish  for  years  in  secret, 
my  resources  having  been  quite  disproportionate  to  the  grand- 
eur of  the  scheme.  The  occupation  to  which  I  betook  my- 
self Avas  that  of  a  Book-seller  and  general  Agent.  Afrer  some 
years  of  unremitting  toil,  I  achieved  a  success  in  my  business 
which,  in  the  face  of  the  keen  competition  of  the  times,  I 
could  consider  as  in  every  respect  fair.  I  secured  a  competence 
upon  which,  if  I  liked,  I  could  retire.  But  without  doing 
anything  of  the  kind,  I  resolved  to  carry  out,  of  course  to  the 
extent  of  my  means,  the  scheme  I  Imd  always  nursed  regard- 
ing the  great  Sanskrit  works  of  antiquity.  I  soon  brought  out 
an  edition  in  Bengali  of  the  Mahabharata,  the  great  epic  of 
Vyasa,  a  perfect  storehouse  of  religious  instruction  im])arted 
not  by  dry  precepts  but  enforced  by  the  history  of  living 
men,  princes  and  warriors,  sages  and  hermits,  in  fact,  of 
every  specimen  of  humanity  that  can  interest  man  in  general. 
My  edition  consisted  of  3,000  copies,  and  it  took  me  a  little 
more  than  seven  years  to  complete  it.  The  price  I  fixed  for 
a  copy,  taking  all  circumstances  into  consideration,  was  Rs  42. 
although  a  little  Avhile  before  certain  dishonest  recipients  of 
Babu  Kaliprasanna  Singha's  edition  of  the  same  work  (  Babn 
Kaliprasanna  Singha  having  distributed  his  edition  gratis)  had 
sold  their  copies  for  IjLs  60  ta  70  per  copy  in  tlie  open  market. 

A  little  after  my  edition  had  been  brought  out,  I  was  afflicted 
by  a  domestic  calamity  with  the  details  of  which  I  need  not 
acquaint  the  reader.  Suffice  it  to  say  that  for  some  time 
I  was  like  one  demented.  On  the  advice  of  friends  and  physi- 
cians, I  tried  the  effect  of  a  temporary  separation  from  old 
sights  and  scenes.  But  mine  was  no  disorder  of  the  nerve.^^ 
that  a  change  of  climate  or  scene  could  do  me  any  good, 
Mme  Mas  "  a  mind  diseased,  a  rooted  sorrow  to  be  plucked  from 


[    7    ] 

the  memory,"  and  I  stood  in  need  of  "some  sweet  oblivions  nr>- 
tidote  to  cleanse  the  stuffed  bosom  of  that  perilous  stuff  which 
weighs   upon  the  heart."     My  pui-poseless  wanderings  could  be 
of  no  avail.     At  length  I    mustered  determination   enough   to 
forget   m.y  sorrows.     The   desire  that  I  had  all  along  cherished 
of  doino-  something  in  my  humble  way    towards    counteracting 
the   progress   of  irreligion   by    a  circulation  amongst  my  coun- 
trymen of  the  o-reat  religious  works  of  ancient  India,  and  which 
had   been    only    temix)rarily    suspended   during   my   affliction, 
returned   to    me   with    renewed   vigor.      Besides,  during     my 
purposeless   wanderings    through  the  Mofussil,  I  met  with  vari- 
ous perssns  in  humble   stations   of  life   to   whom    I   Avas   well 
knov/n   by   my  previous  publication  of  the  Miihabharata,  many 
of  whom  gave  me  to  understand  that  my  edition  of  the   Maha- 
bharata  though  cheap  in  all  conscience,  was  still  out  of  the  reach 
of  persons  of  their  class.     They  regretted  that  no  cheaper   edi- 
tion  could   be   brought   out  to  satisfy  their  thirst.     Pondering 
upon  all  these  circumstances,   I   retraced   my  way  homewards. 
Coming  back  to  my  office,  I  took  stock  and  found  that  after  the 
sales  ali'eady  effected,  about  one  thousand  copies,  more    or   less 
complete,   ot  the   Mahabharata  I  had  brought  out,  remained  in 
my  hands  unsold.     I  had  nobody  to   provide  for  in  the  world. 
My   only  daughter   had  been   disposed   of     in   marriage  and 
she  was  happy  with  her  husband  2>ossessing  a  decent   indepen- 
dence.    By   that   time   I  had  also   secured,  from  the  profits  of 
my  concern,  a  sum  tliat  could  secure  me  a   competence   for  the 
rest  of  my  days.     Now  was  the  the  time,  I  thought,  for  making 
an  attempt  towards  even  a  partial    accomplishment  of  the    de- 
sire I  had    all    along    cherished.     The    thousand    copies  of  the 
Mahabharata  that  I  had  in   my   hands   I  began   to  distribute 
gratis  amongst  my  countrymen. 

My  ill-digested  project,  however,  soon  became  a  failure, 
I  was  not  very  discriminate  in  the  selection  of  recipients.  My 
simplicity  was  taken  advantage  of  by  a  number  of  persons 
whom  I  should  not  have  trusted.  These  obtaining  copies  from 
me  gratis  began  to  sell  them  for  price  in  the  market.  Experi- 
ence made  me  wise,  but  the  wisdom  came  too  late.  The  copies 
I  had  in  my  hands  had  all  been  exhausted. 


C     8     ] 

It  was  at  this  time  that  I  began  to  mature  some  plan  wherea 
by  the  desire  I  cherished  could  be  carried  out  without  designing 
persons  being  able  to  take  any  undue  advantage.  After 
much  deliberation,  I  succeeded  in  forming  a  plan  which  when 
submitted  to  my  friends  was  fully  approved  of  by  them.  The 
details  of  this  plan  will  appear  from  the  sequel. 

My  plan  being  matured,  I  resolved  to  bring  out  a  second 
edition  of  the  Mahabharata,  the  whole  intended  for  gratuitous 
distribution,  subject,  of  course,  to  proper  restrictions.  I  selected 
the  Mahabharata  in  particular,  for  more  reasons  than  one.  The 
editions  of  the  Mahabharata  brought  out  under  the  auspices  of 
the  Maharaja  of  Burdwan  and  the  late  Babu  Kali  Prasanna 
Singha,  and  distributed  gratis,  had  comprised  a  few  thousand 
copies  utterly  inadequate  to  satisfy  the  public  demand.  The 
manner  also  in  which  these  copies  had  been  distributed  preclu- 
ded the  possibility  of  the  great  body  of  Mofussil  readers  being 
benefitted  to  any  considerable  extent.  It  would  seem,  besides, 
that  such  gratuitous  distribution  by  the  Maharaja  of  Burdwan 
and  Babu  Kali  Prasanna  Singha  by  its  very  insufficiency  had 
tended  more  to  tantalize  the  public  than  allay  its  thirst  for  the 
ancient  literature  of  India. 

In  view,  therefore,  of  tliis  thirst  for  the  ancient  literature 
of  our  Father-land, — a  thirst  that  could  not  but  inspire  feelings 
of  pride  in  every  patriotic  bosom,  feelings  also  that  were 
particularly  gratifying  to  me  on  account  of  the  anxiety  I 
had  entertained  at  the  sight  of  the  growing  irreligiousness  of 
a  portion  of  my  countrymen,  I  resolved  to  establish  a  permanent 
Institution  for  the  gratuitous  distribution  of  the  great  reli- 
gious works  of  ancient  India.  In  this  connection,  as  offering  a 
ground  of  utility  that  would  recommend  itself  more  generally, 
I  may  again  quote  Professor  Max  Muller.  "  Printing  "  says  he, 
"is  now  the  only  means  of  saving  your  Sanskrit  literature  from 
inevitable  destruction.  Many  books  which  existed  one  or  two 
centuries  ago,  are  now  lost,  and  so  it  will  be  with  the  rest,  unless 
you  establish  Native  Printing  Presses,  and  print  your  old  texts." 
The  fruit  then  of  my  resolution  has  been  the  "  Datavya 
Bharata  Karyalya.  "  I  felt,  from  the  beginning,  that  such  an 
institution,  to  be  successful,  would  require  large  funds.  The  suns 


[    9    3 

I  could  devote  to  the  purpose  would  be  quite  inadequate.  Bub 
I  was  persuaded  that  of  all  countries  in  the  world,  India  is 
pre-eminently  the  land  of  charity.  The  modes  in  Avhich  her 
charity  exhibits  itself  might  not  be  in  accordance  with  the 
dictates  of  the  political  economy  that  is  now  in  vogue  in  the 
West.  But  of  the  measure  of  that  charity  and.  of  its  disin- 
terested character,  there  could  be  no  question.  I  was  persua- 
ded that  an  appeal  to  my  countrymen  giving  away  their  thou- 
sands at  the  beck  of  officials  for  the  accomplishment  of  schemes 
of  doubtful  utility,  could  not  fail  to  be  responded  to .  Such 
an  appeal  was  made,  and  with  what  success  is  already  before 
the  public.  "  I  am  particularly  glad  to  see,  "  again  remarks 
the  Professor  quoted  above,  "that  you  do  all  that  you  are  doing 
with  the  help  of  your  own  countrymen.  That  is  the  right  way 
to  go  to  work.  "  For  the  success  achieved  small  credit  is  due  to 
me.     The  credit  belongs  almost  whollj'  to  my  countrymen. 

The  "  Datavya  Bliarat  Karyalya  "  has,  within  the  course  of 
the  last  seven  years,  printed  and  gratuitously  distributed  two 
editions  of  the  Mahabharata  in  Bengalee  translation,  each  edi- 
tion comprising  nearly  3,000  copies.  The  fourth  edition  of 
the  M.'diabharata  (the  third  of  the  series  for  gratuitous  distri- 
bution) has  been  commenced  and  will  take  some  time  before  ib 
is  completed.  One  edition  of  the  Harivansa  comprising  3,000 
copies  has  been  exhausted.  The  Ramayana  also  has  been  taken 
in  hand  and  is  nearlj/  completed,  the  text  of  Valmiki  publish- 
ing along  with  the  translation.  Roughly  estimated,  the"Bharafc 
Karyalya"  has  distributed  up  to  date  nearly  Nine  thousand 
copies  of  the  Mahabharata  and  the  Harivansa  taken  together, 
and  that  number  would  swell  to  Eighteen  thousand,  when  the 
fourth  edition  of  the  Mahabharata  and  the  first  edition  of  the 
Ramayana  (both  diglot;  will  be  complete.  A  single  copy  of  the 
Mahabharata  consists  of  about  1,033  forms,  octavo,  demy  ;  a 
single  copy  of  the  Harivansa,  112  forms  ;  and  a  single  copy  of 
the  Ramayana,  578  forms.  The  Arithmetical  result,  therefore, 
of  the  operations  of  the  "  Bharat  Karyalya "  has  been  that 
1,37,83,500  separate  printed  forms  liave  been  already  gratui- 
tously distributed  and  in  coarse  of  distribution. 


[     10     ] 

Leaving   aside    the    arithmetical   results  of  the  Karyalya's 
operations,  it  might  be  fairly  presumed   that   the   genuine   de- 
mand for  18,000  copies  of  the  sacred  books  of  India  represents 
a  degree  of  interest  taken   by   the   people   in   the   history   of 
their  past    that   is    certainly  not    discouraging     to     patriotic 
hearts.     So    far   as    I   myself  am  concerned,   I  would  consider 
myself    amply   repaid    if    my    exertions  have   contributed  in 
the  least  towards    withdrawing   any   portion   of    my   country- 
men  and  country-women   from   a  perusal   of    the  sensational 
literature  of  the    present   day  in   which,   under  the   pretence 
of  improvement,   the  plots  and   situations  of   fifth-rate  French 
novels  are   introduced,    vitiating   the  manly  Aryan   taste,  and 
leaving   no   substantial  instruction    behind.      If  the  publica- 
tions of  the  Bharat  Karyalya  have  succeeded  in  withdrawing  to 
some  extent  readers  of  this  class  of  literature  from  the  unheal- 
tliy  excitement  for  Avhich  alone  it  is  sought,  and  turning   them 
to   contemplate    the   purity   of  Aryan   society,  the  immutable 
truths  of  Aryan  philosophy,  the  chivalry  of  Aryan  princes   and 
warriors,    the  masculine  morality  that   guides   the  conduct   of 
men  even  in  the  most  trying  situations,  the  bright  examples    of 
loyalty,    constancy,   and   love,  which  the  Aryan  poet  describes 
with  a  swelling  heart,  the  end  of  those  publications  has  at   least 
been   partially    achieved.     May  I    indulge  the   hope  that  my 
countrymen,  even  as  they  now  are,   be  preserved   from  foreign 
influences    in   their  manners,    and  may  I  also  indulge  the  hope 
that  my  countrymen  continue  to  look  upon  Vyasa  and  Valmiki 
with  feelings  of  proper  pride  ! 

PROTAP  CHUNDRA  ROY. 

Datavya  Bharata  Karyalya, 


TRANSLATORS  PREFACE, 

The  object  of  a  translator  shoukl  ever  be  to  hold  the 
mirror  up  to  his  author.  That  being  so,  his  chief  duty  is  to 
represent,  so  far  as  practicable,  the  manner  in  which  his 
author's  ideas  have  been  expressed,  retaining,  if  possible,  at 
the  sacrifice  of  idiom  and  taste,  all  the  peculiarities  of  his 
author's  imagery  and  of  language  as  well.  In  regard  to 
translations  from  the  Sanskrit,  nothing  is  easier  than  to  dish 
up  Hindu  ideas  so  as  to  make  them  agreeable  to  English  taste. 
But  the  endeavor  of  the  present  translator  has  been  to  give  in 
the  following  pages  as  literal  a  rendering  as  possible  of  the 
great  work  of  Vyasa.  To  the  purely  English  reader  there  ig 
much  in  the  following  pages  that  will  strike  as  ridiculous.  Those 
unacquainted  with  any  language  but  their  own  are  generally 
very  exclusive  in  matters  of  taste.  Having  no  knowledge  of 
models  other  than  what  they  meet  with  in  their  own  tongue, 
the  standard  they  have  formed  of  purity  and  taste  in  composi- 
tion must  necessarily  be  a  narrow  one.  The  translator,  how- 
ever, would  ill-discharge  his  duty  if  for  the  sake  of  avoiding 
ridicule  he  sacrificed  fidelity  to  the  original.  He  must  re- 
present his  author  as  he  is,  not  as  he  slioidd  he  to  please  the 
narrow  taste  of  those  entirely  unacquainted  with  him.  Mr. 
Pickford,  in  the  preface  to  his  English  translation  of  the  Mahtc 
Viva  Charita,  ably  defends  a  close  adherence  to  the  original 
even  at  the  sacrifice  of  idiom  and  taste  against  the  claims  of 
what  has  been  called  '*  free  translation"  which  means  dressing 
the  author  in  an  outlandish  garb  to  please  those  to  whom  he  is 
introduced. 

In  the  preface  to  his  classical  tr;inslation  of  Bhartrihari  s 
Niti  Satakavi  and  Vairagya-Satakam,  Mr.  C.  H.  Tawney 
says,  "  I  am  sensible  that,  in  the  present  attempt,  I  have 
retained  much  local  coloring  For  instance,  the  idea  of  wor- 
shipping the  feet  of  a  god  or  great  man,  though  it  frequently 
occurs  in  Iiidi  in  literature,  will  undoubtedly  move  the  laugh- 
ter of  Englir^hmen  unacquainted  with  Sanskrit,  especially  if 
thev  happen  to  belong  to  that  claPS  of  renders  who  rivet  their 
attention  on  the  accidental  and  remain    blind    to  the   ssseuual. 


I     2     ] 

But  a  certain'  measure  of  fidelity  to  the  original,  even  at  the 
risk  of  making  oneself  ridiculous  is  better  than  the  studied 
dishonesty  which  characterises  so  many  translations  of  oriental 
poets."  We  fully  subscribe  to  the  above,  although,  it  must  be 
observed,  the  censure  conveyed  to  the  class  of  translators 
last  indicated  is  rather  undeserved,  there  being  nothing  like 
a  "  studied  dishonesty  "  in  their  efforts  which  proceed  only 
from  a  mistaken  view  of  their  duties  and  as  such  betray  only 
an  error  of  the  head  but  not  of  the  heart. 


THE  MAHABITARATA. 


A  D  I    P  A  R  V  A. 


Section  1. 


Om  !  Having  bowed  down  to  Narayana  and  Nara,  the 
most  exalted  male  being,  and  also  to  the  goddess  Saraswati, 
must  the  word  success  be  uttered. 

Ugra-srava,  the  son  of  Lomaharshana,  surnamed  Sauti,  well 
versed  in  the  Puranas,  bending  with  humility  one  day  ap- 
proached the  great  sages  of  rigid  vows,  sitting  at  their  ease  who 
had  attended  the  twelve  years'  sacrifice  of  Saunaka,  surnamed 
Kulapati,  in  the  forest  of  Naimisha.  Those  ascetics,  wishing  to 
hear  his  wonderful  narrations,  presently  began  to  address  him 
who  had  thus  arrived  at  that  recluse  abode  of  the  inhabitants  of 
the  forest  of  Naimisha.  Having  been  entertained  with  due 
respect  by  those  holy  men,  he  saluted  those  Munis  (sages)  with 
joined  palms,  even  all  of  them,  and  inquired  of  the  progress  of 
their  asceticism.  Then  all  the  ascetics,  being  again  seated,  the 
son  of  Lomaharshana  humbly  occupied  the  seat  that  was  assigned 
to  him.  Seeing  that  he  was  comfortably  seated  and  recovered 
from  fatigue,  one  of  the  E-ishis,  beginning  the  conversation,  asked 
him,  "  Whence  comest  thou,  0  lotus-leaf-eyed  Sauti,  and  where 
hast  thou  spent  the  time  ?     Tell  me,  who  ask  thee,  in  full  ?" 

Accomplished  in  speech,  Sauti,  thus  questioned,  gave,  in  the 
midst  of  that  spacious  assemblage  of  contemplative  Munis,  a  full 
and  proper  answer,  in  words  consonant  with  their  mode  of  life. 

Sauti  said: — "Having  heard  the  diverse  sacred  and  wonderful 
stories  composed  in  his  Mahabharata  by  Krishna-Dwaipayana, 
and  which  were  recited  in  full  by  Vaisampayana  at  the  Snake- 
sacrifice  of  the  high-souled  royal  sage  Janamejaya  and  in  the 
presence  also  of  that  chief  of  princes,  the  son  of  Parikshita  ; 
having  wandered  about,  visiting  many  sacred  waters  and  holy 
shrines,  I  journeyed  to  the  country  venerated  by  the  Dwijas 
(twice-born)  and  called  Samantapanchaka,  where  formerly  were 


2  MAHAP.HARATA, 

fought  the  battles  between  the  children  of  Kuru  and  Panda., 
and  all  tho  chiefs  of  the  land  ranged  on  either  side.  Thence, 
being  anxious  to  see  you,  I  am  come  into  your  presence.  Ye 
reverend  sages,  all  of  whom  are  to  me  as  Brahma  ;  ye  greatly 
blessed,  who  shine  in  this  place  of  sacrifice  with  the  splendour 
of  the  solar  fire  ;  ye  who  have  performed  ablutions  and  are 
pure  ;  ye  who  have  concluded  the  silent  meditations  and  have 
fed  the  holy  fire  ;  and  ye  who  are  sitting  without  care ;  what, 
O  ye  Dwijas,  (twice-born)  shall  I  repeat  ?  Shall  I  recount  the 
sacred  stories  collected  in  the  Puranas  containing  precepts  of 
religious  duty  and  of  worldly  profit,  or  the  acts  of  illustrious 
saints  and  sovereigns  of  mankind  ?  " 

The  Rishis  replied  : — "  The  Purana,  first  promulgated  by  the 
great  Rishi  Dwaipayana,  and  which  after  having  been  heard  both 
by  the  gods  and  the  Brahmarshis  was  highly  esteemed,  which  is 
the  moat  eminent  narrative  that  exists  diversified  both  in  diction 
and  division,  possessing  subtile  meanings  logically  combined,  and 
embellished  from  the  Vedas,  is  a  sacred  work.  Composed  in 
elegant  language,  it  includeth  the  subjects  of  other  books.  It  is 
elucidated  by  other  Sastras,  and  comprehendeth  the  sense  of  the 
four  Vedas.  We  are  desirous  of  hearing  that  history,  also  called 
Bharata,  the  holy  composition  of  the  wonderful  Vyasa,  which 
dispelleth  the  fear  of  evil,  just  as  it  was  cheerfully  recited  by  the 
Rishi  Vaishampayana,  under  the  direction  of  Dwaipayana  himself, 
at  tbe  snake-sacrifice  of  Raja  Janamejay  ?" 

Sauti  then  said  : — "  Having  bowed  down  to  the  primordial 
male  being  Isana,  to  whom  multitudes  make  offerings,  and  who 
is  adored  by  the  multitude  ;  who  is  the  true  incorruptible  one, 
Brahma,  perceptible,  imperceptible,  eternal  ;  who  is  both  a  non- 
existing  and  an  existing-non-existing  being  ;  which  is  the  uni- 
verse and  also  distinct  from  the  existing  and  non-existing  uni- 
verse ;  who  is  the  creator  of  high  and  low  ;  the  ancient,  exalted, 
inexhaustible  one  ;  who  is  Vishnu,  the  beneficent  and  benefi- 
cence itself,  worthy  of  all  preference,  pure  and  immaculate  ;  who 
is  Hari,  the  ruler  of  the  faculties,  the  guide  of  all  things  mo- 
veable and  immoveable  ;  I  will  declare  the  sacred  thoughts  of 
the  illustrious  sago  Vyasa,  of  marvellous  deeds  and  worshipped 
here  by  all.     Some   bards  have  already  published  this  history, 


ADI  PARVA.  o 

some  are  now  teaching  it,  and  others,  in  like  manner,  will  here- 
after promulgate  it  upon  the  earth.  It  i3  a  great  source  of 
knowledge,  established  throughout  the  three  regions  of  the 
world.  It  is  possessed  by  the  twice-born  both  in  detailed  and 
■compendious  forms.  It  is  the  delight  of  the  learned  for  being 
embellished  with  elegant  expressions,  conversations  human  and 
divine,  and  a  variety  of  poetical  measures. 

"In  this  world,  when  it  was  destitute  of  brightness  and  light, 
and  enveloped  all  around  in  total  darkness,  there  came  into 
being,  as  the  primal  cause  of  creation,  a  mighty  egg,  the  one  in- 
exhaustible seed  of  all  created  beings.  It  is  called  Mahadivya, 
and  was  formed  at  the  beginning  of  the  Yuga,  in  which, 
we  are  told,  was  the  true  light  Brahma,  the  eternal  one,  the 
wonderful  and  inconceivable  being  present  alike  in  all  places  ; 
•the  invisible  and  subtile  cause,  whose  nature  partaketh  of  entity 
and  nonentity.  From  this  egg  came  the  lord  Pitamaha,  Brahma, 
the  one  only  Prajapati  ;  with  Suraguru  and  Sthanu  ;  so  Manu, 
Ka,  and  Parameshti  ;  also  Pracheta  and  Daksha,  and  the  seven 
sons  of  Daksha.  Then  also  appeared  the  twenty-one  Prajapatis, 
and  the  man  of  inconceivable  nature  whom  all  the  Rishis  know ; 
so  the  Visiua-devas,  the  Adityas,  the  Vasus,  and  the  twin  Asiui- 
nas  ;  the  Yakshas,  the  Sadhyas,  the  Pisachas,  the  Guhyakas, 
and  the  Pitris.  After  these  were  produced  the  wise  and  most 
holy  Brahnarshis,  and  the  numerous  Rajarshis  distinguished  by 
every  noble  quality.  So  the  waters,  the  heavens,  the  earth,  the 
air,  the  sky,  the  points  of  the  heavens,  the  years,  the  seasons, 
the  months,  the  fortnights,  called  Pakshas,  with  day  and  night 
in  due  succession.  And  thus  were  produced  all  things  which 
are  known  to  mankind. 

"And  what  is  seen  in  the  universe,  whether  animate  or  in- 
animate, of  created  things,  will,  at  the  end  of  the  world,  and 
after  the  expiration  of  the  Yuga,  be  again  confounded.  And,  at 
the  commencement  of  other  Yugas,  all  things  will  be  renovated; 
and,  like  the  various  fruits  of  the  earth,  succeed  each  other  in 
the  due  order  of  their  seasons.  Thus  continueth  perpetually  to 
revolve  in  the  world,  without  beginning  and  without  end,  this 
wheel  which  causeth  the  destruction  of  all  things. 

"The  gencratiop  ol  Devas.  as  a  brief  example,  was  thirty- 


ft  MAHABHARATA. 

three  thousand  thirty-three  hundred  and  thirty-three.  The  sons 
of  Div  were  Brihadbhanu,  Chakshush,  Atma,  Vibhavasu,  Savita, 
Richika,  Arka,  Bhanu,  Ashabaha,  and  Ravi.  Of  these  VivasM-ans 
of  old,  Mahya  was  the  youngest  whose  son  was  Deva-brata.  The 
latter  had  for  his  son,  Su-brata,  who,  we  learn,  had  three  sons, — 
Dasa-jyoti,  Sata-jyoti,  and  Sahasra-jyoti,  each  of  them  produ- 
cing numerous  offspring.  The  illustrious  Dasa-jyoti  had  ten 
thousand,  Sata-jyoti  ten  times  that  number,  and  Sahasra-jyoti 
ten.  times  the  number  of  Sata-jyoti's  offsprings.  From  these 
are  descended  the  family  of  the  Kurus,  of  the  Yadus,  and  of 
Bharata  ;  the  family  of  Tayati  and  of  Ikshiuaku  ;  also  of  all 
the  Rajarshis.  Numerous  also  were  the  generations  produced, 
and  very  abundant  were  the  creatures  and  their  places  of  abode,- 
the  mystery  which  is  threefold, — the  Vedas,  Yoga,  and  Vijnana,- 
Dharma,  Artha,  and  Kama, — also  various  books  upon  the  sub- 
ject of  Dharma,  Artha,  and  Kama, — also  rules  for  the  conduct 
of  mankind, — also  histories  and  discourses,  with  various  srutis  : 
all  of  which  having  been  seen  by  the  Rishi  Vyasa  are  here  in 
due  order  mentioned  as  a  specimen  of  the  book. 

"The  Rishi  Vyasa  published  this  mass  of  knowledge  in  both 
a  detailed  and  an  abridged  form.  It  is  the  wish  of  the  learned 
in  the  world  to  possess  the  detail  and  the  abridgment.  Some 
read  the  Bharata  beginning  with  the  initial  mantra  (invocation) 
others  with  the  story  of  Astika,  others  with  Uparichara,  while 
some  Brahmanas  study  the  whole.  Men  of  learning  display 
their  various  knowledge  of  the  institutes  in  commenting  on  the 
composition.  Some  are  skilful  in  explaining  it,  while  others  in 
remembering  its  contents. 

"The  son  of  Satyavati  having,  by  penance  and  meditation, 
analysed  the  eternal  Veda,  afterwards  composed  this  holy  history. 
And  when  that  learned  Brahmarshi  of  strict  vows,  the  noble 
Dwaipayana  Vyasa,  offspring  of  Parasara,  had  finished  this  great- 
est of  narrations,  he  began  to  consider  how  he  might  teach  it 
to  his  disciples.  And  the  possessor  of  the  six  attributes,  Brahma, 
the  world's  preceptor,  acquainted  with  the  anxiety  of  the 
Rishi  Dwaipayana,  came  in  person  to  the  place  where  the 
latter  was,  for  gratifying  the  saint,  and  benefitting  the 
people.     And   Avhen   Vya^a,    surrounded   by    all   the   tribes  of 


ADI  PARVA,  '5 

Munis,  saw  him,  he  was  surprised  ;  and  standing  with  joined 
palms,  he  bowed  and  he  ordered  a  seat  to  be  brought.  And  Vyasa 
having  gone  round  him  who  is  called  Hiranyagarbha  seated  on 
that  distinguished  seat,  stood  near  it  ;  and  being  commanded 
by  Brahma  Parameshti,  he  sat  down  near  the  seat,  full  of  affect- 
tion  and  smiling  in  joy.  Then  the  greatly  glorious  Vyasa,  ad- 
dressing Brahma  Parameshti,  said,  '  O  divine  Brahma  ,by  me  a 
poem  hath  been  composed  which  is  greatly  respected.  The  mys- 
tery of  the  Veda,  and  what  other  subjects  have  been  explained 
by  me ;  the  various  ritual  of  the  Vedas  and  of  the  Upanishads 
with  the  Angas  ;  the  compilation  of  the  Puranas  and  history 
formed  by  me  and  named  after  the  three  divisions  of  time, 
past,  present,  and  future  ;  the  determination  of  the  nature 
of  decay,  death,  fear,  disease,  existence,  and  non-existence  ;  a 
description  of  creeds  and  of  the  various  modes  of  life ;  rules  for 
the  four  castes,  and  the  import  of  all  the  Puranas  ;  an  account 
of  asceticism  and  of  the  duties  of  a  religious  student  ;  the  dimen- 
sions of  the  sun  and  moon,  the  planets,  constellations,  and  stars, 
together  with  that  of  the  four  ages  ;  the  Rik,  Sama,  and  Yajur 
Vedas  ;  also  the  Adhyatma  ;  the  sciences  called  Nyaya,  Orthoepy, 
and  treatment  of  disease  ;  charity  and  Pasupata  ;  birth,  celestial 
and  human,  for  particular  purposes  ;  also  a  description  of  places 
of  pilgrimage  and  other  holy  places  ;  of  rivers,  mountains,  forests, 
and  the  ocean  ;  of  heavenly  cities  and  the  kalpas  ;  the 
art  of  war  ;  the  different  kinds  of  nations  and  language  ;  and 
what  is  the  nature  of  the  manners  of  the  people  ;  and  the  all- 
pervading  spirit  ;  all  these  have  been  represented.  But,  after  all, 
no  writer  of  this  work  is  to  be  found  on  earth.  ' 

"  Brahma  said:  '  I  esteem  thee,  for  thy  knowledge  of  divine 
mysteries,  before  the  whole  body  of  celebrated  Munis  distin- 
guished for  the  sanctity  of  their  lives.  I  know  thou  hast 
revealed  the  divine  word,  even  from  its  first  utterance,  in  the 
language  of  truth.  Thou  hast  called  thy  present  work  a  poem, 
wherefore  it  shall  be  a  poem.  There  shall  be  no  poets  whose 
works  may  equal  the  descriptions  of  this  poem,  even  as  the 
three  other  modes,  called  Asramas,  are  ever  unequal  in  merit  to 
the  domestic  Asrama.  Let  Gancsa  be  thought  of,  0  Muni, 
for  the  purpose  of  writing  the  poem,  '  "     . 


S  MAHABHARATA. 

Sauti  said,  "  Brahma  having  thus  spoken  to  Vyaaa,  retired 
to  his  own  abode.  Then  Vyasa  began  to  call  to  his  remembrance 
Ganesa.  And  Ganesa,  obviator  of  obstacles,  ready  to  fulfil  the 
desires  of  his  votaries,  was  no  sooner  thought  of,  than  he  repaired 
to  the  place  where  Vyasa  was  seated.  And  when  he  had  been 
saluted,  and  was  seated,  Vyasa  addressed  him  thus  : — '  O  guide 
of  the  ganas  !  be  thou  the  writer  of  the  Bharata  which  I  have 
formed  in  my  imagination,  and  which  I  am  about  to  repeat.  ' 

"  Ganesa,  upon  hearing  this  address,  thus  answered  : — '  I 
will  become  the  writer  of  thy  work,  provided  my  pen  do  not 
for  a  moment  cease  writing.  '  And  Vyasa  said  unto  that  divi- 
nity, '  Wherever  there  be  any  thing  thou  dost  not  comprehend, 
cease  to  continue  writing. '  Ganesa  having  signified  his  assent, 
by  repeating  the  word  Om  !  proceeded  to  write  ;  and  Vyasa 
began  ;  and,  by  way  of  diversion,  he  knit  the  knots  of  compo- 
sition exceeding  close  ;  by  doing  which,  he  dictated  this  work 
according  to  his  engagement. 

"I  am  (continued  Sauti)  acquainted  with  eight  thousand  eight 
hundred  verses,  and  so  is  Suka,  and,  perhaps,  Sanjaya.  From 
the  mysteriousness  of  their  meaning,  0  Muni,  no  one  is  able,  to 
this  day,  to  penetrate  those  closely  knit  difficult  slokas.  Even  the 
omniscient  Ganesa  took  a  moment  to  consider  ;  while  Vyasa, 
however,  continued  to  compose  other  verses  in  great  abundance. 

"  The  wisdom  of  this  work,  like  unto  an  instrument  for 
appl3dng  coll}Tium,  hath  opened  the  eyes  of  the  inquisitive 
world,  blinded  by  the  darkness  of  ignorance.  As  the  sun 
dispelleth  the  darkness  so  doth  the  Bharata  by  its  discourses  on 
religion,  profit,  pleasure  and  final  release,  dispell  the  ignorance 
of  men.  As  the  full  moon  by  its  mild  light  expandeth  the  buds 
of  the  water-lily,  so  this  Puran,  by  exposing  the  light  of  the 
Sruti  hath  expanded  the  human  intellect.  By  the  lamp  of  history, 
which  destroyeth  the  darkness  of  ignorance,  the  whole  mansion 
of  the  womb  of  nature  is  properly  and  completely  illuminated. 

"This  work   is   a  tree,   of  which   the   chapter  of  contents  is 

the  seed;  the  divisions  called  Pauloma  and  Astikaare  the  root  ; 

the  part  called  Samhhava  is  the  trunk  ;  the  books  called  Sabha 

and  Aranya  are  the  roosting  perches ;  the  book  called  Arani  is 

the  knitting  knots ;    the  books  called    Virata  .and    Uchjoga 


ADI  PARY4.  7 

tile  pitli  ;  the  book  named  Bhiskma,  the  main  branch  ;  the  book 
called  Drona,  the  leaves  ;  the  book  called  Kama,  the  fair 
flowers  ;  the  book  named  Salya,  their  sweet  smell ;  the  books  en- 
titled Strl  and  Aishika,  the  refreshing  shade  ;  the  book  called 
Santi,  the  mighty  fruit  ;  the  book  called  A»wamedha,  the 
immortal  sap  ;  the  book  denominated  Asramavasihet,,  the  spot 
where  it  groweth  ;  and  the  book  called  Mausala,  is  an  epitome 
of  the  Vedas  and  held  in  great  respect  by  the  virtuous  Brahmans. 
The  tree  of  the  Bharata,  inexhaustible  to  mankind  as  the  clouds, 
shall  be  as  a  source  of  livelihood  to  all  distinguished  poets." 

Sauti  continued,  "I  will  now  speak  of  the  undying  flowery  and 
fruitful  productions  of  this  tree,  possessed  of  pure  and  pleasant 
taste,  and  not  to  be  destroyed  even  by  the  immortals.  Formerly, 
the  spirited  and  virtuous  Krishna  Dwaipayana,  by  the  injunctions 
of  Vishma,  the  wise  son  of  Ganga  and  of  his  own  mother, 
became  the  father  of  three  boys,  who  were  like  the  three  fires, 
by  the  two  wives  of  Vichitra-virya  ;  and  having  thus  raised 
up  Dhritarashtra,  Pandu  and  Vidura,  he  returned  to  his  recluse 
abode  to  prosecute  his  religious  exercises. 

"It  was  not  till  after  these  were  born,  grown  up,  and  depar- 
ted on  the  supreme  journey,  that  the  great  Rishi  Vyasa  pub- 
lished the  Bharata  in  this  the  region  of  mankind  ;  when  being 
Bolicited  by  Janamejaya  and  thousands  of  Brahmans,  he  instruct- 
ed his  disciple  Vaiaampayaiia,  who  was  seated  near  him  ;  and 
he,  sitting  together  with  the  Sadasyas,  recited  the  Bharata, 
during  the  intervals  of  the  ceremonies  of  the  sacrifice,  being 
repeatedly  urged  to  proceed. 

"Vyasa  hath  fully  represented  the  greatness  of  the  house 
of  Kuril,  the  virtuous  principles  of  Gandhari,  the  wisdom  of 
Vidura,  and  the  constancy  of  Kunti.  The  noble  Rishi  hath 
also  described  the  divinity  of  Vasudeva,  the  rectitude  of  tbe 
sons  of  Pandu,  and  the  evil  practices  of  the  sons  and  parti- 
sans of  Dhrita-rashtra. 

"Vyasa  executed  the  compilation  of  the  Bharata,  exclusive 
of  the  episodes,  originally  in  twenty-four  thousand  verses  ; 
and  so  much  only  is  called  by  the  learned  as  the  Bharata. 
Afterwards  he  composed  an  epitome  in  one  hundred  and  fifty 
verses,  consisting  of  the  introduction   with  the  chapter   of  con- 


8  MAHABHARATA, 

tents.  This  he  first  taught  to  his  son  Suka  ;  and  afterwards 
he  gave  it  to  others  of  his  disciples  who  were  possessed  of  the 
same  qualifications.  After  that  he  executed  another  compilation, 
consisting  of  six  hundred  thousand  verses.  Of  these,  thirty  hun- 
dred thousand  are  known  in  the  world  of  the  Devas ;  fifteen 
hundred  thousand  in  the  world  of  the  Pitris  ;  fourteen  hundred 
thousand  among  the  Gandharvas,  and  one  hundred  thousand 
in  the  regions  of  mankind.  Narada  recited  them  to  the  Devas, 
Devala  to  the  Pitris,  and  Suka  published  them  to  the  Gand- 
harvas, Yakshas,  and  Rakshasas  ;  and  in  this  world  they  were 
recited  by  Vaisampaj^ana,  one  of  the  disciples  of  Vyasa,  a  man 
of  just  principles  and  the  first  among  all  those  acquainted  with 
the  Vedas.  Know  that  I,  Sauti,  have  also  rejaeated  one  hundred 
thousand  verses. 

"Darjodhana  is  a  great  tree  formed  of  passion,  Kama  is  its 
trunk;  SakiLni  is  its  branches  ;  Dusshasana,  its  full-grown  fruit 
and  flowers;  and  the  weak-minded  Raja  Dhrita-rashtra,  its  roots. 

"  Yiulhish-thira  is  a  vast  tree,  formed  of  religion  and  virtue ; 
Arjiuia  is  its  trunk  ;  Bhima-sena,  its  branches  ;  the  two  sons  of 
Madri  are  its  full  grown  fruit  and  flowers  ;  and  its  roots  are 
Krishna,  Brahma,  and  the  Brahmanas. 

"Pandu,  after  having  subdued  many  countries  by  his  wisdom 
and  prowess,  took  up  his  abode  with  the  Munis  in  a  certain 
forest  as  a  sportsman,  where  he  brought  upon  himself  a  very 
severe  misfortune  for  having  killed  a  stag  coupling  with  its 
mate,  which  served  as  a  warning  for  the  conduct  of  the  princes 
of  his  house  as  long  as  they  lived.  Their  mothers,  that  the 
ordinances  of  the  law  might  be  fulfilled,  admitted  as  substitutes 
to  their  embraces  the  gods  Dharma,  Vayu,  Sakra,  and  the 
divinities  the  twin  Aswinas.  And  when  their  offsprings  were 
grown  up,  under  the  care  of  their  two  mothers,  in  the  society 
of  ascetics,  in  the  midst  of  sacred  groves  and  holy  recluse 
abodes  of  religious  men,  they  were  conducted  by  Rishis  into 
the  presence  of  Dhrita-rashtra  and  his  sons,  following  as  students 
in  the  habit  of  Brahmacharis,  having  their  hair  tied  in  knots 
on  their  heads.  'These  our  pupils,'  said  they,  'are  as  your  sons, 
your  brothers,  and  your  friends  ;  they  are  Pandavas, '  Saying 
this,  the  Munis  disappeared.  ' 


ADI    PARYA.  V 

'■'  When  the  Kauravaa  saw  them  introduced  as  the  sons  of 
Pandu,  the  distinguished  class  of  citizens  shouted  exceedingly 
for  joy.  Some,  however,  said,  they  were  not  the  sons  of  Pandu  ; 
others  said,  they  were  ;  \vhile  a  few  asked  how  they  could  be 
his  ofifspriug,  seeing  he  had  been  so  long  dead.  Still  ou  all 
sides  voices  were  heard  crying,  'They  are  on  all  accounts  welcome! 
Through  divine  Providence  we  behold  the  family  of  Pandu  ! 
Let  their  walcorae  be  proclaimed  1'  As  these  acclamations 
ceased,  the  plaudits  of  invisible  spirits,  causing  every  point 
of  the  heavens  to  resound,  were  tremendous.  There  were 
showers  of  sweet-scented  flowers,  and  the  sound  of  shells  and 
kettle-drums.  Such  were  the  wonders  that  happened  on  the 
arrival  of  the  young  princes.  The  joyful  noise  of  all  the  citizens, 
in  expression  of  their  satisfaction  on  the  occasion,  was  so  great 
that  it  reached  the  very  heavens  in  magnifying  plaudits. 

"  Having  studied  the  whole  of  the  Vedas  and  sundry  other 
shastras,  the  Pandavas  resided  there,  respected  by  all  and  without 
apprehension    from  any  one. 

"  The  principal  ni3n  were  pleased  with  the  purity  of  Yudish- 
thira,  the  fortitude  of  Bhima-sena,  the  courage  of  Arjuna, 
the  submissive  attention  of  Kunti  to  her  superiors,  and  the 
humility  of  the  twins  Nakula  and  Sahadeva;  and  all  the  people 
rejoiced  because  of  their  heroic  virtues. 

"  After  a  while,  Arjuna  obtained  the  virgin  Kirshna  at 
the  siuayamvara,  in  the  midst  of  a  concourse  of  Rajas,  by 
performing  a  vei-y  difficult  feat  of  archery.  And  from  this  time 
he  became  very  much  respected  in  this  world  among  all 
bowmen;  and  in  fields  of  battle  also,  like  the  sun,  he  wa3 
hard  to  be  beheld  by  foe-men.  And  having  vanquished  all  the  . 
neighbouring  princes  and  every  considerable  tribe,  he  accom- 
plished all  that  was  necessary  for  the  Raja  (his  eldest  brother) 
to  perform  the  great  sacrifice  called  Rajasuya. 

"  Yudhishthira,  after  having,  through  the  wise  counsels  of 
Vasudeva  and  by  the  valor  of  Bhima-sena  and  Arjuna,  slain 
Jarasandha  (the  king  of  Magadha)  and  the  proud  Chaidya 
acquired  the  right  to  perform  the  grand  sacrifice  of  Rajasuya 
abounding  in  provisions  and  offerings  and  fraught  with  trans- 
cendent merits,     And  Duryodhaua  came  to  this  sacrifice  ;    and 

2 


10  MAHABHARATA. 

when  he  belielJ  the  vast  wealth  of  the  PanJavas  scattered  all 
around  ;  the  ofterings  ;  the  precious  stones,  gold,  and  jewels  ; 
the  wealth  in  cows,  elephants,  and  horses  ;  the  curious  textures, 
garments,  and  mantles  ;  the  precious  shawls  and  furs,  with 
ctirpets  made  of  the  skin  of  the  Mankib ;  he  was  filled  with 
envy  and  became  exceedingly  displeased.  And  when  he  beheld 
the  hall  of  assembly  elegantly  constructed  by  Maya  (the  Asura 
architect)  after  the  fashion  of  a  celestial  court,  he  was  inflamed 
with  rage.  And  having  started  in  confusion  at  certain  architec- 
tural deceptions  within  this  building,  he  was  derided  by  Bhima- 
sena  in  the  presence  of  Vasudeva,  like  one  of  mean  descent. 

"  And  it  was  represented  to  Dhrita-rashtra  that  his  son,  while 
partaking  of  various  objects  of  enjo3'ment  and  diverse  precious 
things,  was  becoming  meagre,  wan,  and  pale.  And  Dhrita-rashtra, 
sometime  after,  out  of  affection  for  his  son,  gave  his  consent  ta 
their  playing  (with  the  Pandavas)  at  dice.  And  Vasudeva 
coming  to  know  of  this,  became  exceeding  wrath.  And  being 
dissatisfied,  he  did  nothing  to  prevent  the  disputes,  but  over- 
looked the  gaming  and  sundry  other  horrid  unjustifiable  transac- 
tions arising  therefrom ;  and  in  spite  of  Vidura,  Bhishma, 
Drona,  and  Kripa  the  son  of  Sharadwan,  he  made  the  Kshetrias 
kill  each  other  in  the  terrific  war  that  ensued. 

"  And  Dhrita-rashtra  hearing  the  ill  news  of  the  success 
of  the  Pandavas  and  recollecting  the  resolutions  of  Duryodhana, 
Kama,  and  Sakuni,  pondered  for  a  while  and  addressed  Sanjaya 
the  following  speech  : — 

'  Attend,  0  Sanjaya,  to  all  I  am  about  to  say,  and  it  will 
not  become  thee  to  treat  me  with  contempt.  Thou  art  well 
versed  in  the  shastms,  intelligent,  and  endued  with  wisdom. 
My  inclinations  were  never  for  war,  nor  did  I  delight  in  the- 
destruction  of  my  race.  I  made  no  distinction  between  my 
own  children  and  the  children  of  Pandu.  My  own  sons  were 
prone  to  wilfulness  and  despised  me  because  I  am  old.  Blind 
as  I  am,  because  of  my  miserable  plight  and  through  paternal 
affection,  I  bore  it  all.  I  was  foolish  after  the  thouo-htless 
Duryodhana  ever  growing  in  folly.  Having  been  a  spec- 
tator of  the  riches  of  the  mighty  sons  of  Pandu,  my  son  was 
4erided  for  his  awkwardness  while  ascending  the  hall.     UnabW 


ADI  PARVA.^  11 

t'o  bear  it  all  and  unable  himself  to  overcome  the  sons  of 
Panda  in  the  field,  and  though  a  soldier,  unwilling  yet  to 
obtain  good  fortune  by  his  own  exertions,  with  the  help  of  the 
king  of  Gandhara,  he  concerted  an  unfair  game  at  dice. 

'  Hear,  0  Sanjaya,  all  that  happened  thereupon  and  came  to* 
my  knowledge.  And  when  thou  hast  heard  all  I  say  recollect- 
ing everything  as  it  fell  out,  thou  shalt  then  know  me  for  one 
with  a  prophetic  eye.  When  I  heard  that  Arjuna,  having  bent 
the  bow,  had  pierced  the  curious  mark  and  brought  it  to  the 
ground,  and  bore  away  in  triumph  the  maiden  Krishna,  in  the 
sight  of  the  assembled  princes,  then,  O  Sanjaya,  I  had  no  hopq 
of  success.  When  I  heard  that  Subhadra  of  the  race  of  Madhu 
had,  after  forcible  seizure,  been  married  by  Arjuna  in  the  city  of 
Dwaraka,  and  that  the  two  heroes  of  the  race  of  Vrishni  (Krishna 
and  Balai'ama,  the  brothers  of  Subhadra)  without  resenting  it 
had  entered  Indraprastha  as  friends,  then,  O  Sanjaya,  I  had  no 
hope  of  success.  When  I  heard  that  Arjuna,  by  his  celestial  ar-. 
rows  preventing  the  down-pour  by  Indra  the  king  of  the  gods,  had 
gratified  Agni  by  making  over  to  him  the  forest  of  Khandava^ 
then,  0  Sanjaya,  I  had  no  hope  of  success.  When  I  heard  that, 
the  five  Pandavas  with  their  mother  Kunti  had  escaped  from  the 
house  of  lac,  and  that  Vidura  was  engaged  in  the  accomplish- 
ment of  their  designs,  then,  0  Sanjaya,  I  had  no  hope  of  success.. 
When  I  heard  that  Arjuna,  after  having  pierced  the  mark  in. 
the  arena  had  won  Draupadi,  and  that  the  brave  Panchalas  had 
joined  the  Pandavas,  then,  O  Sanjaya,  I  had  no  hope  of  success. 
When  I  heard  that  Jarasandha,  the  foremost  of  the  royal 
line  oi  Magadha  and  blazing  in  the  midst  of  the  Kshetrias, 
had    been   slain  by   Bhima   with    his    bare   arms   alone,  then, 

0  Sanjaya,  I  had  no  hope  of  success.  When  I  heard  that  irt 
their  general  campaign  the  sons  of  Pandu  had  conquered  the 
chiefs  of  the  land  and  performed  the  grand  sacrifice  of  the' 
Rajasuya,  then,    O  Sanjaya,  I    had  no  hope  of  success.     When 

1  heard  that  Draupadi,  her  voice  choked  with  tears  and 
heart  full  of  agony,  in  the  season  of  impurity  and  with  but  one 
raiment  on,  had  been  dragged  into  court  and  though  she  had 
protectors  had  been  treated  as  if  she  had  none,  then,  O  Sanjaya,- 
I  had  no  hope  of  success.    When  I  heard  that  the  wicked  wretch- 


X2  MAHABHAllATA. 

Duslisahana,  ia  striving  to  strip  her  of  that  single  garment,  had 
only  drawn  from  her  person  a  large  heap  of  cloth  without  being 
able  to  arrive  at  its  end,  then,  O  Sanjaya,  I  had  no  hope  of 
success.  When  I  heard  that  Yudhishthira,  beaten  by  Saubala 
at  the  game  of  dice  and  deprived  of  his  kingdom  as  the  con- 
sequence thereof,  had  still  been  attended  upon  by  his  brothers 
of  incomparable  prowess,  then  0  Sanjaya,  I  had  no  hope  of 
success.  When  I  heard  that  the  virtuous  Pandavas  weeping 
with  affliction  had  followed  their  elder  brother  to  the  wilderness 
and  exerted  themselves  variously  for  the  mitigation  of  his 
discomforts,  then,  O  Sanjaya,  I  had  no  hope  of  success. 

'  When  I  heard  that  Yudhishthira  had  been  followed  into  the 

Tv-ilderness  by  Snatakas  and  noble-minded  Brahmanas  who   live 

upon   alms,   then,  O  Sanjaya,  I  had  no  hope  of  success.     When 

I  heard  that  Arjuua,  having  in  combat  pleased  the  god    of  gods, 

Tryamhaka     (the   three-eyed)    in   the   disguise   of    a   hunter, 

obtained  the  great  weapon  Pcmqxita,  then,  O   Sanjaya,   I   had 

no  hope  of  success.     When  I  heard  that  the  just  and  renowned 

Arj  una,  having  been  to  the  celestial  regions,  had  there  obtained 

celestial    v/eapons,  from    Indra   himself  then,  O  Sanjaya,  I  had 

no  hope  of  success.     When  I  heard  that  afterwards  Arj  una  had 

vanquished  the  Kalakeyas  and  the  Paulomas  proud  with  the  boon 

they  had  obtained  and   Avhich  had   rendered  them   invulnerable 

even  to  the  celestials,  then,  0  Sanjaya,  I  had  no  hope  of  success. 

When  I  heard  that  Arj  una,  the   chastiser   of   enemies,    having 

gone  to  the  regions  of  Indra  for  the   destruction  of  the  Asuras, 

had  returned    thence   successful,   then,    O     Sanjaya,  I   had   no 

hope  of  success.     When    I   heard    that    Bhima   and   the  other 

sons  of  Pritha  (Kunti)  accompanied  by  Vaisravana  had   arrived 

at   that   country  which  is  inaccessible  to  man,  then,  O  Sanjaya, 

I  had  no  hope  of  success.     When  I  heard  that  my  sons,   guided 

by  the  counsels  of  Kama,  while  on  their  journey  of  Ghosayatra, 

had  been  taken  prisoners  by  the  Gandharvas  and  Avere   set    free 

by  Arjuna,  then,  0  Sanjaya,  I  had  no  hope  of  success.     When  I 

heard  that  Dharma  (the  god  of  justice)  having  come  under  the 

form  of  a  Yaksha  had  proposed  certain  questions  to  Yudhishthira, 

then,    O    Sanjaya,    I    had    no   hope    of  success.     When  I  heard 

that  mv  sons  had  failed  to  discover  the   Pandavas   under   their 


ADI  PARVA.  l^ 

disguise    while    residing   with    Draupadi   in    the   dominions  of 

Virata,   then,   0    Sanjaya,   I   had  no  hope  of  success.     When  I 

heard  that  the  principal  men  of  my  side  had  all  been  vanquished 

by    the  noble  Arjuna  with  a  single  chariot  while  residing  in  the 

dominions  of  Virata,  then,  O  Sanjaya,  I  had  no  hope  of  success. 

When  I  heard  that  the  king  of  Matsya  had  offered  his  virtuous 

daughter  Uttara  to  Arjuna  and  that  Arjuna   had   accepted   her 

for   his   son,  then,  O  Sanjaya,  I  had  no  hope  of  success.     When 

I  heard  that  Yudhishthira,  beaten  at  dice;   deprived   of  wealth, 

exiled  and  separated  from  his  connections,  had  assembled  yet  an 

army  of  seven  Akshauhhiis,  then,  O  Sanjaya,  I  had  no  hope   of 

success.      When    I    heard  that   Vasudeva   of  the   race  Madhn, 

who  covered   this   whole   earth   by   one  foot,    was     heartily 

engaged   in    the   welfare   of  the   Pandavas,    then,    O  Sanjaya, 

I   had    no  hope  of    success.      When  I  heard  Narada  declare 

that   Krishna    and    Arjuna   were    Nara    and  I'Tarayana  and  he 

(Narada)  had  seen  them   together   in    the   regions   of  Brahma, 

Ihen,    O    Sanjya.    I    had   no   hope  of  success.     When  I  heard 

that  Krishna  for    the    welfare   of  mankind,    anxious   to   bring 

about  peace,  had  repaired  to  the  Kurus,  and  went  away  without 

having  been  able  to  effect  his  purpose,  then,  O  Sanjaya,    I   had 

no  hope  of  success.    When  I  heard  that  Kama  and  Diiryodhana 

resolved  upon  imprisoning  Krishna  but  that  Krishna   displayed 

in  himself    the  whole   universe,    then,    0    Sanjaya,   I   had   no 

hope   of    snccess.      When    I    heard  that  upon  the  departure  of 

Krishna,  Pritha  (Kunti)  standing  full  of  sorrow  near  his  chariot 

received   consolation    from    him,   then,   O    Sanjaya,   I   had  no 

hope  of  success.     When  I  heard   that    A^asudeva    and   Bhisma 

the  son   of   Santanu    were   the   counsellors   of  the    Pandavas 

and  Drona  the  son   of    Bharadwaja   pronounced    blessings   on 

them,   then,   O    Sanjaya,    I   had   no   hope  of  success.     When 

Kama  said    unto   Bhisma — I   will    not   fight   when   thou    art 

fighting — and    quitting  the  army  went  away,  then,  0  Sanjaya, 

I  had   no   hope   of    success.     V7hen   I   heard   that    Vasudeva 

and   Arjuna   and   the    bow  gandlva  of  immeasurable  prowess, 

three   beings   of    dreadful    energy,   had    come    together,    then, 

O    Sunjaya,    I    had    no    hope    of  success.     When  I  heard  that 

upon  Arjuna   having    been   seized   with   compunction   on   big 


;^|  MAHABHARATA. 

chariot  and  ready  to  sink,  Krishna  showed  him  all  the  worlds 
within  his  body,  then,  O  Sanjaya,  I  had  no  hope  of  success. 
When  I  heard  that  Bhisma,  the  desolator  of  foes,  killing  ten- 
thousand  charioteers  every  day  in  the  field  of  battle,  had  not 
elain  any  amon;?st  the  (Pandavas)  of  note,  then,  O  Sanjaya,  I  had 
DiO  hope  of  success.  When  I  heard  that  Bhisma  the  righteous 
son  of  Gano-a  had  himself  indicated  the  means  of  his  deatli 
in  the  field  of  battle,  and  that  the  same  were  accomplished 
by  the  Pandavas  with  joyfulness,  then,  0  Sanjaya,  I  had  no 
hope  of  success.  When  I  heard  that  Arjuna  having  placed 
Sikhandi  before  himself  in  his  chariot,  had  wounded  Bhisraa' 
of  infinite  courage  and  invincible  in  battle,  then,  0  Sanjaya, 
I  had  no  hope  of  success.  When  I  heard  that  ancient  hero 
Bhisma,  having  reduced  the  numbers  of  the  race  of  shomaka- 
to  a  few,  overcome  with  various  wounda  was  lying  on  a  bed  of 
arrows,  then,  0  Sanjaya,  I  had  no  hope  of  success.  When  I 
heard  that  upon  Bhisma's  lying  on  the  ground  distressed  for 
water,  Arjuna,  being  requested,  had  pierced  the  ground  and 
allayed  his  thirst,  then,  O  Sanjaya,  I  had  no  hope  of  success. 
When  Vayu  together  with  Indra  and  Surya  united  as  allies  for 
the  success  of  the  sons  of  Kunti,  and  the  beasts  of  prey 
(by  their  inauspicious  presence)  were  putting  us  in   fear,    then^ 

0  Sanjaya,  I  had  no  hope  of  success.  When  the  wonderful 
warrior  Di'ona,  displaying  various  modes  of  fight  in  the  field^ 
did   not  slay  any   of  the  superior  Pandavas,  then,  0  Sanjaya, 

1  had  no  hope  of  success.  When  I  heard  that  the  Maharatha 
^ansaptaJcas  of  our  army  appointed  for  the  overthrow  of  Arjuna 
were  all  slain  by  Arjuna  himself,  then,  0  Sajnaya,  I  had  no  hope 
of  success.  When  I  heard  that  our  disposition  of  forces,  im-r 
penetrable  by  others,  and  defended  by  Bharadwaja  himself  well-: 
armed,  had  been  singly  forced  and  entered  by  the  brave  son  of 
Subhadra,  then,  0  Sanjaya,  I  had  no  hope  of  success.  When 
I  heard  that  our  Maharathas,  unable  to  overcome  Arjuna,  bore 
the  face  of  joy  after  having  jointly  surrounded  and  slain  the 
boy  Abhimanyu,  then,  O  Sanjaya,  I  had  no  hope  of  .-^uccessri 
When  I  heard  that  the  blind  Kauravas  were  shouting  for  joy^ 
after  having  slain  Abhimanyu  and  that  thereupon  Arjuna  in 
angor  made   his  celebrated  speech  referring  to  Saindhava,  then 


AI)I  PARVA.  Id 

0  Saujaya,  I  had  no  hope  of  success.  When  I  heard  that  Arju- 
na  had  vowed  tlie  deatli  of  Saiudhava  and  fulfilled  his  vow  in  tiie 
presence  of  his  enemies,  then,  O  Saujaya,  I  had  no  hope  of 
success.  When  I  heard  that  upon  the  horses  of  Arjuna  being 
fatigued,  Vasudcva  releasing  them  made  them  drink  Avater  and 
bringing  them  back  and  re-harnessing  them  continued  to  guide 
them  as  before,  then,  O  Sanjaya,  I  had  no  hope  of  success. 
When  I  heard  that  while  his  horses  were  fatigued,  Arjuna 
staying  on  his  cliariot  checked  all  his  assailants,  then,  O  San- 
jaya, I  had  no  hope  of  success.  When  I  heard  that  Yuyu- 
dhana  of  the  race  of  Vrishni,  after  having  thrown  into  con- 
fusion tiie  army  of  Drona  rendered  unbearable  in  prowess 
owing  to  the  presenca  of  elephants,  retired  to  wliere  Krishna 
and  Arjuna  were,  then,  O  Sanjaya,  I  had  no  hope  of  success.' 
When  I  heard  that  Kama  even  though  he  had  got  Bhima 
within  his  power  allowed  him  to  escape  after  only  addressing 
him  in  contemptuous  terms  and  dragging  him  with  the  end  of 
his  bow,  then,  O  Sanjaya,  I  had  no  hope  of  success.  When 
I  heard  that  Drona,  Kritavarma,  Kripa,  Kama,  the  son  of 
Drona,  and  the  valiant  king  of  Madra  (  Salya)  suffered 
Saindhava  to  be  slain,  then,  O  Sanjaya,  I  had  no  hope  of 
success.  When  I  heard  that  the  celestial  Sakti  given  by  Indra 
(to  Kama)  was  by  Madhava's  machinations  caused  to  be 
hurled  upon  the  Rakshasa  Ghatotkacha  of  frightful  countenance, 
then,  0  Sanjaya,  I  had  no  hope  of  success.  When  I  heard 
that  in  the  encounter  between  Kama  and  Ghatotkacha,  that 
Sakti  was  hurled  against  Ghatotkacha  by  Kama,  the  same 
which    was    certainly    to    have    slain    Arjuna   in    battle,    then, 

0  Sanjaya,  I  had  no  hope  of  success.  When  I  heard  that 
Dhristadyumna,  transgressing  the  laws  of  battle,  slew  Drona 
while  alone  in  his  chariot  and  resolved  on  death,  then,  O  Sanjaya, 

1  had  no  hope  of  success.  When  I  heard  that  Nakula,  the 
son  of  Madri,  having  in  the  presence  of  the  whole  army 
engaged  in  single  combat  with  the  son  of  Drona  and  showing 
himself  equal  to  him  drove  his  chariot  in  circles  around,  then, 
O  Sanjaya,  I  had  no  hope  of  success.  When  upon  the  death 
of  Drona,  his  son  misused  the  weapon  called  Narayana  but 
failed   to    achieve   the   destruction   of    the    Paudavas, .    then, 


16  MAHABHARATA. 

0  Sanjaya,  I  had  no  hope  of  success.  When  I  heard  that 
Bhima-sena  drank  the  blood  of  his  brother  Dushshana  in 
tJie  field  of  battle  without  anybody  being  able  to  prevent  him, 
then,  0  Sanjaya,  I  had  no  hope  of  success.  When  I  heard 
that  the  infinitely  brave  Kama,  invincible  in  battle,  was  slain 
by  Arjuna  in  that  war  of  brothers  mysterious  to  even  the  gods, 
then,  0  Sanjaya,  I  had  no  hope  of  success.  When  I  heard 
that  Yudishthira  the  just  overcame  the  heroic  son  of  Drona, 
Dushshana,     and   the   fierce    Kritavarma,    then,     O    Sanjaya, 

1  had  no  hope  of  success.     When  I  heard  that  the   brave   king 
of   Madra   who   ever   dared    Krishna   in   battle   was   slain   by 
Yudhishthira,  then,    0    Sanjaya,    I    had   no   hope   of    success. 
When   I   heard   that   the  wicked   Sauvala  of  magic  power,  the 
root  of  the  gaming  and  the  feud,  was  slain  in  battle  by  Sahadeva 
the   son   of  Pandu,   then,  O  Sanjaya,  I  had  no  hope  of  success. 
When  I  heard  that   Duryodhana,   spent   with    fatigue,   having 
gone   to  a  lake  and  made  a  refuge  for  himself  within  its  waters, 
was  lying  there  alone,  his  strength  gone  and  without   a   chariot, 
then,    0    Sanjaya,    I   had   no   hope  of  success.     When  I  heard 
that  the  Panda vas  having  gnnc   to   that   lake   accompanied   by 
Vftsudeva  and  standing  on  its  beach  began  to  address  contemp- 
tuously my  son  who  was  incapable  of  putting  up  with   affronts, 
then,   0    Sanjaya,    I    had   no   hope  of  success.     When  I  heard 
that  while  displaying   in   circles   a   variety   of    curious   modes 
(of  attack   and   defence)   in   an   encounter   with  clubs,  he  was 
unfairly   slain   according   to   the  counsels   of    Krishna,     then, 
0    Sanjaya,   I   had    no   hope   of  success.     When   I  heard  that 
the  son  of  Drona  and  others  by  slaying  the  Panchalas   and   the 
sons  of  Draupadi  in  their  sleep,  perpetrated    a  horrible  and  in- 
famous  deed,     then,    O    Sanjaya,   I    had   no  hope   of  success. 
When  I  heard  that  Aswatthama  while  being  pursued  by  Bhima- 
sena  had   discharged    the   first  of  weapons  called  AisJiika,  by 
which    the   embryo   in   the    womb   (of  Uttara)  was   wounded 
then,  0  Sanjaya,  I  had   no    hope   of  success.     When    I  heard 
that   the  weapon   Brahmashlnt  (discharged   by  Aswatthama) 
was   repelled    by   Arjuna  with  another   weapon  over  which  he 
had  pronounced  the  word  "Sasti,"  and  that  Aswatthama  had  to 
give  up  the  jewel-like  excrescence  on  his  head,  then,  0  Sanjaya, 


AT)I  PARYAi  17 

1  had  no  hope  of  success,  When  I  heard  that  upon  the  embryo 
in  the  v/omb  of  Virata's  daughter  being  wounded  by  Aswat* 
thama  with  a  mighty  weapon,  Dwaipayana  and  Krishna  de-» 
nounced  curses  on  him,  then,  O  Sanjaya,  I  had  no  hope  of  success^ 
'  Alas !  Gandhari,  destitute  of  chihh-en,  grand-childrenj 
parents,  brothers,  and  kindred,  is  to  be  pitied.  Diincult  is  the 
task  that  hath  been  performed  by  the  Pandavas  :  by  thein 
hath  a  kingdom  been  recovered  without  a  rival. 

*  Alas  !  I  have  heard  that  the  war  hath  left  only  ten  alive  : 
three  of  our  side,  and  of  the  Pandavas,  seven ;  in  that 
dreadful  conflict  eighteen  Akshaiihinis  of  Kshetrias  have  been 
elain!  All  around  me  is  utter  darkness,  and  a  fit  of  swoon 
assaileth  me  ;  consciousness  leaves  me,  O  Suta,  and  my 
mind  is  distracted,' " 

Sauti  said,  "  Dhrita-rashtra,  bewailing  his  fate  in  these 
words,  was  overcome  with  extreme  anguish  and  for  a  time 
deprived  of  sense ;  but  being  revived,  he  addressed  Sanjaya 
in  the  following  words  : 

*  After  what  hath  come  to  pass,  O  Sanjaya,  I  wish  to 
abandon  life  without  delay  ;  I  do  not  see  the  least  advantage 
in  cherishing  it  any  longer.'  ** 

Sauti  said, — "  the  wise  son  of  Gavalgana,  (Sanjaya)  then 
addressed  the  distressed  lord  of  Earth  while  thus  talking 
and  bewailing,  sighing  like  a  serpent  and  repeatedly  fainting, 
in  these  words  of  deep  import : — 

'  Thou  hast  heard,  O  Raja,  of  the  greatly  powerful  men 
of  vast  exertions,  spoken  of  by  Vyasa  and  the  wise  Narada  ; 
men  born  of  great  royal  families,  resplendent  with  Avorthy 
qualities,  versed  in  the  science  of  celestial  arms,  and  in  glory 
emblems  of  Indra ;  men  who  having  conquered  the  world 
by  justice  and  performed  sacrifices  with  fit  offerings  (to  the 
Brahmans),  obtained  renown  in  this  world  and  at  last  succumb- 
ed to  the  sway  of  time.  Such  were  Saivya  ;  the  valiant 
Mahratha  j  Srinjaya,  great  amongst  conquerors ;  Suhotra  ; 
Ranti-Deva,  and  Kakshivanta  great  in  glory  ;.  Valhika 
Damana,  Saryati,  Ajita,  and  Nala  ;  Viswamitra  the  destroyer 
of  foes ;  Amvarisha,  great  in  strength  ;  Marutta,  Mann, 
Ikshaku,  Gny.a,.  and   Bhara^ta  ;  Kama  the    son'  oC  Dasaratha-; 

3 


1$  MAHABHARA.TA 

Sasavindu,     anJ     Bhagiratha  ;    Kritavirya  the    greatly    fortu«» 
nate,  and  Janamejaya  too  ;  and    Yayati   of   good   deeds   who 
performed    sacrlno.-s    being    assisted    therein    by  the  celestiaU 
themselves,    aa.l  by  whose  sacrificial  aii  irs  and  stakes  this  earth 
"with   her   habited   and  uninhabited  regions  hath  been  marked 
all  over.     These  twenty-four  Rajas   were   formerly   spoken  of 
by   the  celestial  Rishi  Narada  unto  Saivya  when  much  affiicted 
for  the  loss  of  his  children.     Besides   these,  other    Rajas   had 
gone  before,  still  more  powerful  than  they,  mighty  charioteers, 
noble  in  mind,  and   resplendent    with   every     worthy    quality. 
These     were   Puru,    Kuru,  Yadu,  Sura,    and    Viswagaswa  of 
great  glory  ;  Anuha>    Yuvanaswa,   Kakutstha,   Vikrami,    and 
Baghu  ;       Vijaya,     Vitihotra,     Anga,     Bhava,     Sweta,      and 
VrihadgurHj-Udiuara,  Sata-ratha,  Kanka,  Duliduha,  and  Druma; 
Dambhoubliava,   Para.    Vena,    Sagara,   Sankrita,   and    Nimi  ; 
Ajeyaj    Parasti,    Pundra,  Sambhu,  and  the  holy  Deva-Vridha  ; 
Devahwuya,  Supritiraa,  Supritika,   and  Vrihad-ratha  ;  Mahot- 
eaha,  Viuitatma,  Sukratu,  and  Nala  the  king  of  the  Nishadhas; 
Satyabrata,    Santa-bhaya,     Sumitra,    and    the   chief    Subala ; 
Janujatigha,     Anaranya,     Arka,    Priyabhritya,    Shuchi-brata, 
Balabandhu,     ^'iramardda,     Ketusringa,       and     Brihadbala  ; 
Dhrishtaketu,  Ei-ihatketii,  Driptaketu,  and  Niramaya  ;      Abik- 
shit,  Ciajiala,  Bliurta,  Kritabandhu,  and  Dridhe-shudi  ;  Maha* 
purana-sambhavya,    Pratyanga,    ParahS,,  and  Sruti.      These,  O 
Chief,  and  other  Rajas,  we  hear  ennuraerated  by  hundreds  and 
by  thousands,    and    still    others    by    millions,  princes  of  great 
power  and  wisdom,  quitting  very    abundant   enjoyments,   met 
death  as  thy  sons  have  done  !  Their  heavenly  deeds,  valor,  and 
generosity,  their  magnanimity,  faith,  truth,   purity,    simplicity 
and  mercy,  are  jmblished  to  the  world  in  the  records  of  former 
times  by  sacred  bards  of  great  learning.     Though  endued  with 
every    noble    virtue,    these    have  yielded  up  their  lives.     Thy 
sons  were  malevolent,  inflamed  with    passion,    avaricious,    and 
very    evil-dispositioned.     Thou   art   versed    in   the   Shastras, 
O  Bharata,  and   art   intelligent  and   wise  ;  they    never   sink 
under   misfortunes   whose   understandings    are  guided  by  the 
Shastras.     Thou  art  acquainted,    O   prince,    with   the   lenity 
and  severity   of  fate  :  this   anxiety  therefore  for  the  safety  of 


ABI    PARVA.  19 

thy  children  is  unbecoming.  Moreover,  it  fcehoveth  thee 
not  to  grieve  for  that  which  is  to  be  :  for  who  can  avert,  by 
his  wisdom,  the  decrees  of  fate  ?  No  one  can  leave  the  way 
marked  out  for  him  by  Providence.  Existence  aud  non-existence, 
pleasure  and  pain,  ali  have  Time  for  their  root.  Time  crea^^eiU 
all  things  and  Time  desfroyeth  all  creatures.  It  is  Time 
that  burnetii  creatures  and  it  is  Time  that  extinguishetii  the 
fire.  All  states,  the  good  and  the  evil,  in  the  three  worlds, 
are  caused  by  Time.  Time  cutteth  siiortall  things  and  creatcth 
them  anew.  Time  alone  is  awake  when  all  things  are 
asleep :  indeed,  Time  is  incapable  of  being  overcome.  Time 
passeth  over  all  tilings  without  being  retarded.  Knowing 
as  thou  dost  that  all  things  past  and  future  and  all  that  exist 
at  the  present  moment,  are  the  offsprings  of  Time,  it  behovetU 
thee  not  to  abandon  thy  reason.'" 

Sauti  said  :  — '*  The  son  of  Gavalgani,  havlno;  in  thig 
manner  administered  comfort  to  the  royal  Dlirifa-rashtra  over- 
whelmed with  grief  for  his  sons,  then  restored  his  mind  to 
peace.  Taking  these  facts  for  his  subject,  Dwuipayana  com- 
posed a  iioly  Upanishad  that  has  been  published  to  tlie  world 
by  learned  and  sacred  bards  in  the  Puranas  composed  by  them. 

*'  The  study  of  the  Bharata  is  an  act  of  piety.  He  that 
readeth  even  one  foot,  believing,  hath  his  sins  entirely  puro-ed 
away.  Herein  Devas,  Devarshis,  and  immaculate  Brahma« 
rshis  of  good  deeds,  have  been  spoken  of;  and  likewise  Yakhas- 
and  great  Uragas  (Nagas).  Herein  also  hath  been  described 
the  eternal  Vasudeva  possessing  the  six  attributes.  He  is  the 
true  and  just,  the  pure  and  holy,  the  eternal  Brahma,  the 
supreme  soul,  the  true  and  constant  light,  whose  divine  deeds 
wise  and  learned  men  recount ;  from  whom  hath  proceeded 
the  non-existent  and  existent-nonexistent  universe  with 
principles  of  generation  and  progression,  and  birth,  death, 
and  re-birth.  That  also  hath  been  treated  of  which  is  called 
Adhyatma  (the  superintending  spirit  of  nature)  that  partaketh 
the  attributes  of  the  five  elements.  That  also  hath  been  des- 
cribed who  is^%r%s/ia  being  above  such  epithets  as  *undisp1nyed* 
and  the  like  ;  also  that  which  ihe  first  of  yotis  exempt  from 
the  common  destiny  and  endued  with  the  power  of  meditation 


20  MAHABHARATA,\ 

and  Tapft   behold    dewelling  in  their  hearts  as  a   reflected 
image   in   the  mirror. 

*'  The  man  of  faith,  devoted  to  piety,  and  constant  in 
the  exercise  of  virtue,  on  reading  this  section  is  freed  from 
ein.  The  believer  that  constantly  heareth  recited  this  sec- 
tion of  the  Bharata,  called  the  Introduction,  from  the 
beginning,  falleth  not  into  difficulties.  The  man  repeating 
any  part  of  the  Introduction  in  the  two  twilights  is  during 
such  act  freed  from  the  sins  amassed  during  the  day  or  the 
nicrht.  This  section,  the  body  of  the  Bharata,  is  truth 
and  nectar.  As  butter  is  among  curds,  Brahmana  among 
bipeds,  the  Aranyaka  among  the  Vedas,  and  nectar  among 
medicines  ;  as  the  sea  is  eminent  among  receptacles  of  water, 
and  the  cow  among  quadrupeds ;  as  are  these  (among  the 
things  mentioned)  so  is  the  Bharata  said  to  be  among  histories, 

*'  He  that  causeth  it,,  even  a  single  foot  thereof,  to  be 
recited  to  Brahmans  during  a  Sradha,  his  offerings  of  food  and 
drink  to  the  manes  of  his  ancestors  become  inexhaustible. 

*'  By  the  aid  of  history  and  the  Puranas,  the  Veda  may  be 
expounded  ;  but  the  Veda  is  afraid  of  one  of  little  information 
lest  he  should  Injure  it.  The  learned  man  who  recites  to 
others  ^/iis  Veda  of  Vyasa  reapeth  advantage.  It  may  with- 
out doubt  destroy  even  the  sin  of  killing  the  embryo  and 
the  like.  He  that  readeth  this  holy  chapter  at  every  change 
©f  the  moon,  readeth  the  whole  of  the  Bharata,  I  ween. 
The  man  who  with  reverence  daily  listeneth  to  this  eacred 
work  acquireth  long  life  and  renown  and  ascendeth  to  heaven. 

**  In  former  days,  having  placed  the  five  Vedas  on  one 
side  and  the  Bharata  on  the  other,  these  were  weighed  in  the 
balance  by  the  celestials  assembled  for  that  purpose.  And 
as  the  latter  weighed  heavier  than  the  four  Vedas  with  their 
mysteries,  from  that  period  it  hath  been  called  in  the  world 
Mahabharata  (the  great  Bharata)  ;  for  it  being  esteemed  supe* 
rior  both  in  substance  and  gravity  of  Import  is  denominated 
Mahabharata  liom  such  substance  and  gravity  of  import.  He 
that  knoweth  its  meaning  is  saved  from  all  his  sins. 

*'  Tapa  is  innocent,  study  Is  harmless,  the  ordinances  of 
the  Vcdaa   prescribed  for  all  the  tribes  are  harmless,  the  acquiai- 


•  ADI  PARVA.  ?1 

tion  of  wealth  by  exertion  is  harmless  ;   but  when   these   are 
abused  in   their  practice   it  is  then  that  they  become  sources, 
of  evil. 


Section  II. 

The  Rishis  said  : — "  O  son  of  Suta,  we  wish  to  hear  a  full 
and  circumstantial  account  of  the  place  mentioned  by  you  as 
Sanianta-panchaka." 

Sauti  said  : — "  Listen,  O  ye  Brahmans,  to  the  sacred  des- 
criptions I  utter.  0  Ye  best  of  men,  ye  deserve  to  hear  of 
the  place  known  as  Saraanta-panchaka.  In  the  interval  between 
the  Treta  and  the  Dwapara  yugas,  Rama  (the  son  of  Jamadagni) 
great  among  all  who  have  borne  arms,  urged  by  impatience 
of  wrongs,  repeatedly  smote  the  noble  race  of  Kshetrias.  And 
when  that  fiery  meteor,  by  his  own  valor,  annihilated 
the  entire  tribe  of  the  Kshetrias,  he  formed  at  Samanta-panch- 
aka  five  lakes  of  blood.  We  are  told  that  his  reason  being 
overpowered  by  anger  he  offered  oblations  of  blood  to  the 
manes  of  his  ancestors,  standing  in  the  midst  of  the  sanguine 
waters  of  those  lakes.  It  was  then  that  his  forefathers  of 
whom  Richika  was  the  first  having  arrived  there  addressed 
him  thus  : — '  O  Rama,  O  blessed  Rama,  O  offspring  of  Bhrigu, 
wa  have  been  gratified  with  the  reverence  thou  hast  shown 
for  thy  ancestors  and  with  thy  valor,  O  mighty  one  !  Blessings 
be  upon  thee,  O  thou  illustrious  one,  ask  the  boon  that  thou 
mayst  desire.  ' 

"  Rama  said  : — '  If,  fathers,  ye  are  favorably  disposed  to- 
wards me,  the  boon  I  ask  is  that  I  may  be  absolved  from  the 
sins  begotten  of  my  having  annihilated  the  Kshetrias  in  anger, 
and  that  the  lakes  I  have  formed  may  become  famous  in  the 
world  as  holy  shrines.'  The  Pitris  then  said,  '  So  shall  it  be. 
But  be  thou  pacified.'  And  Rama  was  pacified  accordingly. 
The  region  that  lieth  near  unto  those  lakes  of  gory  water, 
from  that  time  hath  been  celebrated  as  Samanta-panchaka 
the  holy.  The  wise  have  declared  that  every  country  should 
be  distinguished  by  a  name  significant  of  some  circumstance 
which   may  have  rendered  it  famous,     In  the  interval  between 


22  MAHABHARATA. 

the  Dwapara  and  the  Kali  yugas  there  happened  at  Samanta- 
panchaka  the  encounter  between  the  armies  of  the  Kauravas 
and  tiie  Pandavas.  In  that  holy  region,  without  ruggedness 
of  any  kind,  were  assembled  Eighteen  Akshauhinis  of  soldiers 
eager  for  battle.  And,  O  Brahmanas,  having  come  thereto, 
they  were  all  slain  on  the  spot  Thus  the  name  of  that  region, 
O  Brahmans,  hath  been  explained,  and  the  country  described 
to  you  as  a  sacred  and  delightful  one.  I  have  mentioned  the 
whole  of  what  relateth  to  it  as  the  region  is  celebrated 
throughout  the  three  worlds." 

The  Rishis  said  : — "  We  have  a  desire  to  know,  O  son  of 
Suta,  what  is  implied  by  the  term  Akshauhini  that  hath  been 
used  by  thee.  Tell  us  in  full  what  is  the  number  of  horse 
and  foot,  chariots  and  elephants,  which  compose  an  Akshau- 
hini, for  thou  art  fully  informed." 

Sauti  said  : — "  One  chariot,  one  elephant,  five  foot  soldiers, 
and  three  horse,  form  one  Patti  ;  three  pattis  make  one 
Sena-muhha  ;  three  sena-mukhas  are  called  a  Guhna  ;  three 
gulmas,  a  Gana ;  three  ganas,  a  Vahini  ;  three  vahinis  to- 
gether are  called  a  Pritana  ;  three  pritanas  form  a  Chartiu  ; 
three  chamus,  one  Anikini  ;  and  an  Anikini  taken  ten  times 
forms,  as  it  is'  styled  by  those  who  know,  an  Akshauhini. 
O  Ye  best  of  Brahmans,  arithmeticians  have  calculated  that 
the  number  of  chariots  in  an  Akshauhini  is  twenty  one  thousand 
eight  hundred  and  seventy.  The  measure  of  elephants  must 
be  fixed  at  the  same  number.  O  Ye  pure,  you  must  know 
t])at  the  number  of  foot  soldiers  is  one  hundred  and  nine 
thousand  three  hundred  and  fifty.  The  number  of  horse  is 
sixty-five  thousand  six  hundred  and  ten.  These,  O  Brahmans, 
as  fully  explained  by  me,  are  the  numbers  of  an  Akshauhini  as 
said  by  those  acquainted  with  the  principles  of  numbers. 
O  best  of  Brahmans,  according  to  this  calculation  were 
composed  the  eighteen  Akshauhinis  of  the  Kaurava  and  the 
Pandava  army.  Time,  whose  acts  are  wonderful,  assembled 
them  on  that  spot  and  having  made  the  Kauravas  the  cause, 
destroyed  them  all.  Bhisma  acquainted  with  choice  weapons, 
fought  for  ten  days.  Drona  protected  the  Kaurava  Vahinis 
for  five  days,     Kama  the   desolator   of  hostile   armies   fought 


ADI  PARTA,  2S 

Ibr  two  days  ;  and  Salya  for  half  a  day.  After  that  lasted 
for  half  a  day  the  encounter  with  clubs  between  Duryodhana 
and  Bliiina.  At  the  close  of  that  day,  Aswatthama,  Krita- 
varma  and  Kripa  destroyed  the  army  of  YudhLshthira  iu  the 
night  while  sleeping  without  suspicion  of  danger. 

"  O  Saunaka,  this  best  of  narrations  called  Bharata  which 
has  begun  to  be  repeated  at  thy  sacrifice,  was  formerly  repeated 
at  the  sacrifice  of  Janamejaya  by  an  intelligent  disciple  of  Vyasa. 
It  is  divided  into  several  sections  :  in  the  beginning  are 
Paushya,  Pauloma,  and  Astikaparvas,  describing  in  full  the 
valor  and  renown  of  kings.  It  is  a  work  whose  descriptions, 
diction,  and  sense  are  varied  and  wonderful.  It  contains  an 
account  of  various  manners  and  rites.  It  is  accepted  by  the 
wise  as  the  state  called  Vairagya  is  by  men  desirous  of  final 
release.  As  Self  among  things  to  be  known,  as  life  among 
things  that  are  dear,  so  is  this  history  that  furnisheth  the  means 
of  arriving  at  the  knowledge  of  Brahma  the  first  among  all 
the  shastras.  There  is  not  a  story  current  in  this  world  but 
doth  depend  upon  this  history  even  as  the  body  upon  the  food 
that  it  taketh.  As  masters  of  good  lineage  are  ever  attended 
upon  by  servants  desirous  of  preferment,  so  is  the  Bharata 
cherished  by  all  poets.  As  the  words  constituting  the  several 
branches  of  knowledge  appertaining  to  the  world  and  the  Veda 
display  only  vowels  and  consonants,  so  this  excellent  history 
displayeth  only  the  highest  wisdom. 

"  Listen,  O  ye  ascetics,  to  the  outlines  of  the  several  divi- 
sions ( parvas  )  of  this  history  called  Bharata,  endued  with 
great  wisdom,  of  sections  and  feet  that  are  wonderful  and  vari- 
ous, of  subtile  meanings  and  logical  connection,  and  embellish- 
ed with  the  substance  of  the  Vedas. 

"  The  first  parva  is  called  Anukrama.nika  ;  the  second, 
Sangraha  ;  then  Pausya  ;  then  Pauloma  ;  then  Astika.  ;  then 
Adivansav'xtarana.  Then  comes  the  Sa^nvava  of  wonderful  and 
thrilling  incidents.  Then  comes  Yatugriha-daha  (setting  fire 
to  the  house  of  lac)  and  then  Ilidimba-badha  (death  of 
Hidimba)  parvas  ;  then  comes  Baka-badlm  (  death  of  Baka) 
and  then  Ghaitra-ratha.  Th»  next  is  called  Swyamvara 
(election  of  husband   by  Panchali).  in  which  Atjuna   by    the 


24!  MAHABHAEATA. 

exercise  of  Kshetria  virtues  won  Draupadi  for  wife,  Theii 
comes  Vdivahika  (marriage).  Then  come  Viditragamance, 
(  advent  of  Vidura  ),  Rajya-lava  (  acquirement  of  kingdom  ), 
Arjiina-hanahasha,  (exile  of  Arjuna;  and  Siibhadra-liarana  (the 
ravishment  of  Subhadra).  After  these,  come  Harana-harika, 
Khandava-daha  (  the  burning  of  the  Khandava  forest),  and 
Maya-darshana  (  the  meeting  with  Maya  the  Asura  architect)* 
Then  come  Sabhd,  Mantra,  Jarasandha,  Digbijaya  (general 
compaign).  After  Digbijaya  come  Raja-syuika,  Argkavikarana, 
(  robbing  of  the  Arghya  )  and  Shisupala-badha  (  death  of 
Shishupala  ).  After  these,  Dyuta  (  gambling  ),  Anudyida, 
(subsequent  to  gambling).  Aranyaka,  and  Kinnira-badkd 
(destruction  of  Kirmira).  Then,  Arjunavigamanct  (  the  tra- 
vels of  Arjuna),  and  Kairdti.  In  the  last  hath  been  described 
the  battle  between  Arjuna  and  Mahadeva  in  the  guise  of  a  hun- 
ter. After  this  Indra-lokavigdmana  (  the  journey  to  the 
regions  ]  of  Indra  )  ;  then  that  mine  of  religion  and  virtue  and 
highly  pathetic  Nalopdkhydna  (the  story  of  Nala).  After  this 
last,  Tirtha-yattra  or  the  pilgrimage  of  the  wise  prince  of  the 
Kurus,  the  death  of  Jatasura,  and  the  battle  of  the  Yakshas, 
Then  the  battle  with  the  Nibata-kabachas,  Ajagara,  and  Markan^ 
dyea-Samasya  (the  meeting  with  Markunde^^a).  Then  the  meet- 
ing of  Draupadi  and  Satyavama,  Ghoshayathra,  Mrlga-sivapna 
(dream  of  the  deer).  Then  the  story  of  Brihadaranayka  and 
then  Aindra-drumna.  Then  Draiipadi-harana  (the  abduction 
of  Draupadi),  and  Jayadratlia-bimoksana  (the  realease  of 
Jayadratha.)  Then  the  story  of  Savitri  illustrating -the  great 
merit  of  connubial  chastity.  After  this  last,  the  story  of 
■Rama.  The  parva  that  comes  next  is  called  Kiindala-harana 
(the  theft  of  the  ear-rings.)  That  which  comes  next  is 
Aranya  and  then  Vairata.  Then  the  entry  of  the  Pandavas, 
and  the  fulfilment  of  their  promise  (of  living  unknown  for  one 
year.)  Then  the  destruction  of  the  Kichakas,  then  the  attempt 
to  take  the  kine  (of  Virata  by  the  Kauravas).  The  next  is 
called  the  marriage  of  Avimanyu  with  the  daughter  of  Virata. 
The  next  you  must  know  is  the  most  wonderful  parva  called 
Udyoga.  The  next  must  be  known  by  the  name  of  Sanjaya- 
yana  (the  arrival  of  Sanjaya).      Then  comes  PrajagarXi.  .(the 


ADT  PART  A,  55 

•sloenlessness   of    Dlirita-raf.htra   owing   to    lils  anxiety.)     Then 
Sanat-sujata  in  wliich    are  the  m3^steries  of  spiritual  philosophj-. 
Then    Tana-sandhi ,   and    then    the  arrival   of  Krishna.     Then 
the   story   of  Mahdl,    and  then  of  Galava.     Then  the  stories  of 
Savitrl,  Vama-cleva,  and  Vcdnya.    Then  the  story  of  Yamadag- 
iv/a   and   ^hoda^^lia-rajiha.     Then   the   arrival    of    Krishna  at 
the  court,  and  then  Bldiihpnfra-sho.f^hnna.     Then  the    muster 
■<)?  troops   and  the  story  of  Sheta.     Then  must  you  know  com?3 
tlie    quarrel  of  the    high-souled   Kama.     Then    the    march    to 
the   field   of  the   troops    of  both    sides.     The    next    hath  been 
called   numbering   the    Rathis   and    Afirathaf^.      Then   comes 
the    arrival   of  the    messenger    JJlid-a  which  kindled  the  wratli 
(of  the  Pandavas).     The  next  that   comes   you    must   know   i.^ 
the    story    of    Amha.     Then  comes    the    thrilling  story  of  the 
installation    of  Bhisma  as  Commander-in-chief.      The   next   is 
called  the  creation  of   the  insular  region  Jamhu  ;  then  Bhumi  ; 
then  the  account  about  the  formation  of  islands.     Then   comes 
JBhifjih'if-glM  ;  and  then   the    death    of    Bhisma.       Then    the 
mstallation  of  Drona  ;  then  the  destruction  of  the  Sansaptahas. 
Then  the  death  of  Abhiman3-'u  ;   and   then  the  vow   of  Arjuna 
(to   slay  Jayadratha.)     Then  the  death  of  Jayadratha,  and  then 
of  Ghatot-kacha.     Th^n  must  you  know  comes  the  story  of  the 
death   of  Drona   of  surprising    interest.     The   next  that  comes 
is  called  the  discharge  of  the  weapon  called   Ravaijana.     Then 
Wiust   you    know    is    Kama,  and  then  Salya.     Then  comes  the 
immersion   into  the  lake,   and   then   the   encounter   (between 
Bhima  and  Diiryodhana)  with  clubs.     Then  comes  Siuaraswata; 
and  then  descriptions  of  holy  shrines,  and  then  genealogies.  Then 
comes   SdibptilM   describing   incidents  disgraceful  (to  the  honor 
of  the  Kurus.)     Then  comes  the  Aialuka  of  harrowing  incidents. 
Then  comes /ak^?ra(Z'Uia  (oblation?  of  watir   to   the   manes   of 
the   deceased),    and   then   the   wailings   of    the    women.     The 
next  must  be  known  as /Si/imfZr^/i'X  describing   the    funeral   rites 
performed  for  the  slain  Kauravas.     Then  comes  the  destruction 
of  the  Rakshasha  Charvaka  who  had  assumed  the    disguise  of  a 
Brahmana  (for  deceiving  Yudhish-thira.)     Then  the  coronation 
<of  the  wise  Yudhish-thira.     The  next  is  called  the  Orihcfprahi- 
bhaji.  Then  comes  SanfT  then  Rijcullutrni'x-amWiasana,    then 

4 


28  MAHABHARATA. 

Apaddhanna,thenMoIcsha-clharma.  Those  that  follow  are  called 
respectively  Siika-prashna-avigamana,  B rkama-prashna-anii^ 
shasana,  the  origin  of  Durvasa,  the  disputations  with  Maya.  The 
next  is  to  be  known  as  Aniishasanika.  Then  the  ascension  of 
Bhisma  to  heaven.  Then  the  horse-sacrifice,  which  when  read 
purgeth  all  sins  away.  The  next  must  be  known  as  the  Anu- 
qita  in  which  are  words  of  spiritual  philosophy.  Those  that 
follow  are  called  AsroinvascL,  PiUtra-darshana  (meeting  with 
the  spirits  of  the  deceased  sons),  and  the  arrival  of  Narada. 
The  next  is  called  Mansala  which  abounds  with  terrible  and 
cruel  incidents.  Then  come  Mahaprasthanika  and  ascension 
to  heaven.  Then  comes  the  Purana  which  is  called  Khila- 
Harivansa.  In  this  last  are  contained  Visnu-parva,  Vishnu's 
frolics  and  feats  as  a  child,  the  destruction  of  Kansa,  and  lastly, 
the  very  wonderful  Bhavishya-parva  (in  which  are  prophesies 
regarding  the  future.)" 

The  high-souled  Vyasa  had  composed  these  hundred  parvas 
of  which  the  above  is  only  an  abridgment  :  having  distributed 
them  into  eighteen,  the  son  of  Suta  recited  them  consecutively 
in  the  forest  of  Naimislia  as  follows  : — 

"In  the  Adi  parva  are  contained  Pausya,  Paidoma  Astika,. 
Adivansavatara,  Samhhava,  the  burning  of  the  house  of  lac,  the 
slaying  of  Hidimva,  the  destruction  of  the  Asura  Vaha,  Chitra- 
ratha,  the  Swayamvara  of  Draupadi,  her  marriage  after  the  over- 
throw of  rivals  in  war,  the  arrival  of  Vidura,  the  restoration, 
Arjuna's  exile,  the  abduction  of  Subhadra,  the  gift  and  receipt 
of  the  marriage  dower,  the  burning  of  the  Khandava  forest, 
and  the  meeting  with  (the  Asura- architect)  Maya.  The  Pausya 
parva  treats  of  the  greatness  of  Utanka,  and  the  Pauloma, 
of  the  sons  of  Biirigu.  The  Astika  describes  the  birth  of 
Garuda  and  of  the  race  of  the  Nagas  (Snakes),  the  churn- 
ing of  the  ocean,  the  incidents  relating  to  the  birth  of  the 
celestial  steed  Uchchaisrava,  and  finally,  the  dynasty  of 
Bharata.  as  described  in  the  Snake-sacrifice  of  king  Janamejaya. 
The  Sariibhava  parva  narrates  the  births  of  various  kings  and 
heroes,  and  that  of  the  sage,  Krishna-Dwaipayana  ;  the  partial 
incarnations  of  deities,  the  generation  of  Daityas  and  Dana- 
va-i   und  Yakshas  of  great  prowess,  and  of  serpents,  Gandharvas, 


ADI  PARVA.  27 

Thirds,  and  of  all    other   creatures  ;    and  lastly,  of  the    life   and 
adventures   of    king  Bharata — the   progenitor  of  the  line  that 
goes  by   his  name — the  son  born   of  Sakuntala  by  Dushshanta 
in  the   asylum   of    the  ascetic   Kanwa.      This   parva  also    des- 
cribes  the   greatness   of    Bhaglrathi,   and    the    births   of    the 
Vasus  in   the    house  of  Santanu   and   their  ascension    to   hea- 
ven.     In    this   parva   is   also  narrated   the    birth    of    Bhisma 
uniting   in  himself     portions     of    the    energies   of    the  other 
Vasus,   his   renunciation   of    royalty  and  adoption  of  the  Brah- 
macharya   mode   of  life,  his  adherence  to  his  vows,  his   protec- 
tion of  Chitrangada,  and  after  the  death  of   Chitrangada,   his 
protection  of  his  younger  brother,    Vichitravirya,  and  his   plac- 
ing the  latter  on   the   throne  ;    the  birth   of    Dharma    among 
men  in  consequence  of  the  curse  of  Animandyavya  ;    the  births 
of  Dhrita-rashtra  and  Pandu   through   the   potency  of    Vyasa  s 
blessing  ;   and   also  the  birth   of  the   Pandavas  ;    the  plottings 
of    Duryodhana  to   send   the  sons   of    Pandu    to  Varanavata, 
and   the   other  dark  counsels   of  the   sons  of  Dhrita-rastra   in 
recrard   to   the    Pandavas  :     then  the  advice   admiaistored    to 
Yudhish-thira  on   his   way   by  that   well-wisher   of  the    Pan- 
davas— Vidura — in   the   mlechchd    language — the    digging    of 
the   hole,  tlie   burning   of  Purochana   and  the  sleeping  woman 
of  the  fowler  caste,  with  her  five  sons,   in  the    house   of  lac  ; 
the  meeting  of  tlie  Pandavas  in  the  dreadful  forest  with  Hidim- 
ba,  and  the  slaying  of  her  brother  Hidimba  by  Bhima   of  great 
prowess.      The   birth  of    Ghatot-kacha ;     the   meeting  of    the 
Pandavas  with  Vyasa,   and  in  accordance  with   his  advice   their 
stay  in  disguise  in    the  city   of  Ekachchatra,  in  the  house  of  a 
Brahmana ;  the  destruction  of  the  Asura  Vaka,    aiid  the  amaze- 
ment  of  the  populace  at  the  sight ;  the  extraordinary  births  of 
Krishna    and  Dhrista-dyumna  ;  the  departure   of  the  Pandavas 
to     Panchala  in    obedience  to    the   injunction  of  Vyasa,    and 
moved  equally  by  the  desire  of   winning  the  hand  of  Draupadi 
on  learning  the  tidings  of  the  Swayamvara  from  the   lips  of   a 
Brahmana  ;    the   victory  of   Arjuna  over  a   Gandharva,    called 
Angara-parna,  on  the  banks  of  the  Bhagirathi,  his  contraction 
of  friendship   with    his   adversary,     and  his    hearing   from   the 
Gandharva   the  history   of  Tapatij    Vasistha  and  Aurva.     Thiis 


28  MAHABHAEATA, 

parva  treats  of  the  journey  of  the  Panda vas  towards  l*;iin'b;8Tflf;, 
the  acquisitiou   of  Draupadi   iu   the    midst   of  all    the    Rajahs, 
by    Arjuna,    after  having  successfully  pierced  the  mark  ;  and  in 
the  ensuing  fight,  tlie  defeat  of  Salya,  Kama,  and  all  the   other 
crowned   heads,   at   tho   hands   of  Bhima  and   Arjuna  of  great 
prowess  ;  the  ascertainment  by  Balarama  and  Krishna  at   sight 
©f  these    matchless   exploits,   that  the   heroes   were   the   Pan- 
davas,  and  the  arrival  of  the  two  brothers   at  the  house  of  the 
potter   whore    the   Pandavas   were   staying  ;    the  dejection    of 
Drupada   on    learning    that  Draupadi    was    to   be   wedded    to 
five  husbands ;  the  wonderful   story  of  the  five   ludras   related 
in   consequence  ;      the     extraordinary     and     divinely-ordained 
wedding   of    Draupadi ;    the    sending    of  Vidum    by    the  sons 
of  Dhrita-rashtra  as  envoy   to   the   Pandavas  ;     the   an'ival   of 
Vidura  and  his  sight   of  Krishna ;  the   abode  of  the  Pandavas 
in    Khandava-prastha,  and  then  their   rule   over  one   half   of 
the  king  lorn;    the  fixing  of    turns  by  the  sons  of   Pandu,    iu 
obedience   to   the  injunctions   of  Narada,   for   connubial  com- 
panionship    with    Krishna.     In    like  manner  hath  the  history 
ef  Sunda  and  Upasunda  been  recited  in  this.     This  parva   then 
treats  of  the  departure  of  Arjuna  for  the  forest  according  to  the 
vow,  he  having   seen  Draupadi   and  Yudhish-thira   sitting  to- 
gether as  he   entered   the  chamber   to  take  out   amis   for  deli- 
vering the   kinc  of  a  certain  Brahmana.    This  parva  then   des- 
cribes  Ai;j Una's  meeting  on  the  way  with  Ulupi,    the  daughter 
of    a   Naga  (serpent)  ;   it   then   relates   his   visits    to   several 
sacred   spots  ;    the    birth    of    Vabruvahana  ;    the   deliverance 
by   Arjuna   of  the  five  celestial  damsels  who  had  been  turned 
into  alligators  by  the   imprecation  of  a  Brahmana  ;  the   meet- 
ing of  Madhava    and   Arjuna   on    the   holy  spot   called   Pra- 
vh;s\  ;    the  ravishment  of  Subhadra  by  Arjuna,    incited  there- 
to by  her   brother  Krishna,    in   the    wonderful    car  moving   on 
land,    water,    and    in  mid    air,    according    to    the    wish    of  the 
rider  ;  the  departure  to   Indra-prastha,    with    the   dower  ;   the 
birth  in    the    womb    of  Subhadra  of  that    prodigy    of  prowess 
Abhinianyu  ;  Yajnaseni's  giving  birth  to  children  ;  then  follows 
the    pleasure-trip  of    Krisna  and   Aijuua  to    the  banks    of  the 
Jumna   tind   the  licquisilion  by    them    of  the    discus   und  the 


ADI    PARVA,  29 

celebrated  bow  GanJiva  ;  the  burning  of  tlie  forest  of  Khan- 
dava  ;  the  rescue  of  ^Maya  by  Ai^una,  and  the  escape  of  the 
serpent, — and  the  begetting  of  a  son  by  that  be&t  of  Rishis, 
Mandapala,  in  the  womb  of  the  bird  SarncfL  This  parva  is 
divided  by  Vyasa  into  two  hundred  and  twenty  seven  chap- 
ters. These  two  hundred  and  twenty  seven  chapters  contain 
eight  thousand  eight  hundred  and  eighty  four  slokas. 

"The  second   is   the  extensive   parva   called   Sabha  or  the 
assembly,    full  of  matter.     The   subjects  of  this  pan-a  are  the 
establishment  of  the  grand  hall  by  the  Pandavas  ;  their  review 
of  their  retainers ;  the  description  of  the  courts  of  the  lohapalas 
by   Narada   well   acquainted   with  the  celestial   regions ;    the 
preparations    for    the   Rajasuya   sacrifice  ;    the   destraction  of 
Jarasandha  ;    the  deliverance  by  Vasiideva  of  the  princes  con- 
fined in  the  mountain  pass ;  the  compaign  of  imiversal  conquest 
by  the  Pandavas  ;  the  arrival  of  the   princes  at   the    Rajasuya 
sacrifice  with  tribute  ;    the   destruction  of  Shishupala   on  the 
occasion  of  the  sacrifice,  in  connection  with  the  offering  o^arghya; 
Bhiraa-sena's  ridicule  of  Duryodhana  in  the  assembly  ;  Duryo- 
dhana's   sorroAv   and  envy  at  the  sight  of  the  magnificent  scale 
on  whicii   the   arrangements  had  been  made  ;    the  indignation 
of  Duryodhana  in  consequence,   and   the  preparations  for  the 
game   of  dice  ;  the   defeat   of    Yudliish-thira  at   play   by   the 
wily  Sakuni  ;    the  deliverance  by  Dhrita-rashtra  of  his  afflicted 
daughter-in-laAv  Draupadi   sunk  in  the  ocean  of  distress  caused 
by  the  gambling,  as  of  a  boat  tossed  about  by  the   tempestuous 
■waves.      The   endeavors   of    EKiryodhana  to  engage   Yudhish- 
thira   again   in    the   game  ;     and  the   exile   of    the   defeated 
Yudhish-thira  with    his   brothers.     These   constitute   what  has 
been    called   by  the  great  Vyasa  the  Sabhd  parva.     This  parva 
is  divided  into  seventy  eight  sections,    and   consists,  O   best  of 
Brahmanas,  of  two  thousand  five  hundred  and  eleven  slokas. 

"Then  must  you  know  is  the  third  parva  called  AmnyaJcd 
(relating  to  the  forest).  This  parva  treats  of  the  weudiug  oi* 
the  Pandavas  to  the  forest  and  the  citizens'  following  the  wise 
Yudhish-thira  ;  Yudhish-thira's  adoration  of  the  god  of  day, 
according  to  the  injunctions  of  Dhaumya,  to  be  gifted  with 
the  power  of  maiutaiuing  the  dependant  Brahmanas  with  food 


80  MAHABHARATA. 

and  drink  ;  the  creation  of  food  through  the  grace  of  the  Sun  ; 
the   expulsion  by   Dhrita-rashtra   of  Vidura  who  always  spoke 
for  his  master's  good  ;     Vidura's   coming  to  the    Panda vas   and 
his   return  to   Dhrita-rashtra  at  the  solicitation  of  the  latter  ; 
the  wicked  Druyodhana's  plottings  to  destroy  the  forest-ranging 
Pandavas,  being  incited  thereto  by  Kama  ;  the   appearance   of 
Vyasa   and   his   dissuasion   of  Duryodhana  bent  upon  going  to 
the  forest ;  the  history  of  Surabhi  ;  the    arrival  of  Maitreya  ; 
his  laying  down  to  Dhrita-rashtra  the  course  of  action  ;  and  hb 
curse   on   Duryodhana  ;  Bhima's   slaying  of  Kirmira  in  battle  ; 
the  coming  of  the  Panchalas  and   the   princes   of  the   Vrishni 
race   to   Yudhish-thira   on   hearing     of    his   defeat   at   unfair 
gambling   by   Sakuni  ;     Dhananjay's     allaying    the  wrath    of 
Krishna  ;  Draupadi's  lamentations  before   Madhava  ;   Krishna's 
cheering  her ;  the   fall   of  Sauva  also  has  been   here   described 
by   the  Rishi  ;    also  Krishna's  bringing  Subhadra  with  her  son 
to   Dwaraka  ;  and  Dhrista-dyumna's  bringing  the  sons  of  Drau- 
padi  to  Panchala  ;  the  entrance  of  the  sons  of  Pandu   into   the 
romantic   Dwaita    wood ;     conversation   of    Bhima,    Yudhish- 
thira,  and  Draupadi  ;  the  coming  of  Vyasa  to  the  Pandavas  and 
his  endowing  Yudhish-thira  with    the    power   of  Pratismriti  ; 
then,  after   the  departure   of  Vyasa,  the   removal  of  the    Pan- 
davas to  the  forest  of  Kamyaka  ;    the  wanderings  of  Arjuna  of 
immeasurable  prowess  in  search  of  weapons  ;  his   battle   with 
Mahadeva  in  the  guise  of  a  hunter  ;  his  meeting  with  the  lok  i- 
palas  and  receipt  of  weapons  from  them  ;  his  journey   to  the 
regions  of  Indra  for  arms  and  the  consequent  anxiety  of  Dhrita- 
rashtra  ;  the  wailinofs  and  lamentations  of  Yudhish-thira  on  the 
occasion  of  his  meeting  with  the  worshipful  great  sage  Brlhad- 
aswa.     Here  occurs  the  holy  and  highly-pathetic  story   of  Nala 
illustrating  the   patience  of  Damayanti  and   the  character  of 
Nala.     Then  the  acquirement  by  Yudhish-thira  of  the  mysteries 
of  dice  from  the  same  great  sage  ;  then  the  arrival  of  the  Rishi 
Lomasha  from  the  heavens  to  where  the  Pandavas  were,  and  the 
receipt  by  these  high-souled  dwellers    in   the   woods  of  the   in- 
telligence brought  by  the  Rishi  of  their  brother  Arjuna   staying 
in  the  heavens  ;  then  the  pilgrimage  of  the  Pandavas  to  various 
sacred  spots  in  accordance  with  the  message  of  Arjuna,  and  their 


ADT  PAPvTA.  ■  31 

attainment  of  great  merit  and  virtue  consequent  on  such  pil- 
grimage :  then  the  pilgrimage  of  the  great  sage  Narada  to  the 
shrine  Pulnsta  ;  also  the  pilgrimage  of  the  high-souled  Pan- 
davas.  Here  ia  the  deprivation  of  Kama  of  his  ear-rings  by 
Indra.  Here  also  is  recited  the  sacrificial  magnificence  of  Gaya; 
then  the  story  of  Agastya  in  which  the  Rishi  ate  up  the  Asura 
Vatapi,  and  his  connubial  connection  with  Lopa-mudra  from 
the  desire  of  offspring.  Then  the  story  of  Rishya-sringa  who 
adopted  the  Brahmacharya  mode  of  life  from  his  very  boyhood  ; 
then  the  history  of  Rama  of  great  prowess  the  son  of  Yama- 
dagni  in  which  has  been  narrated  the  death  of  Karta-virya  and 
the  Haihayas  ;  then  the  meeting  between  the  Pandavas  and 
the  Vishnis  in  the  sacred  spot  called  Pnivhasa  ;  then  the  story 
of  Sii-kanya  in  which  Chyavana,  the  son  of  Bhrigu,  made 
the  twins,  Aswiuas,  drink,  at  the  sacrifice  of  king  Saryati,  the 
Som'X  jwice  (from  which  they  had  been  excluded  by  the  other 
gods  ),  and  in  which,  besides,  is  shown  how  Chyavana  himself 
acquired  perpetual  youth  (as  a  boon  from  the  grateful  Aswinas). 
Then  hath  been  described  the  liistory  of  king  Mandhata  ;  then 
the  story  of  prince  Jantu  ;  and  how  king  Somaka  by  offering  up 
his  only  son  (Jantu)  in  sacrifice  obtained  a  hundred  others ;  then 
the  excellent  history  of  the  hawk  and  the  pigeon  ;  then  the  ex- 
amination of  king  Shivi  by  Indra,  Agni,  and  Dharma  ;  then  the 
story  of  Ashtavakra,  in  which  is  the  disputation,  at  the  saci'i- 
fice  of  Janaka,  between  that  Rishi  and  the  first  of  logicians, 
Vandi,  the  son  of  Varuna  ;  the  defeat  of  Vandi  by  the  great 
Ashtavakra,  and  the  release  by  the  Rishi  of  his  father  from  the 
depths  of  the  ocean.  Then  the  story  of  Yava-krita,  and  then 
that  of  the  great  Raivya  ;  then  the  departure  (of  the  Pandavas) 
for  Gandha-madana  and  their  abode  in  the  asylum  called 
Narayana  ;  then  Bhima-sena's  journey  to  Gandha-madana  at  the 
request  of  Draupadi  (in  search  of  the  sweet-scented  flower). 
Bhima's  meeting  on  his  way,  in  a  grove  of  bannanas,  with 
Hanumana,  the  son  of  Pavaua,  of  great  prowess  ;  Bhima's 
bath  in  the  tank  and  the  destr>iction  of  the  flowers  therein 
-for  obtaining  the  sweet-scented  flower  (he  was  in  search  of  )  ; 
.his  consequent  battle  with  the  mighty  Rakshasas  and  the  Yak- 
shas    of    groat    prowe^^s    including    Maniman.    the    destruction 


^2  MAHAEHARATA. 

of  the  Asnra  Jata  by  Bhima  ;  the  meeting   (of  the  Pandaras) 
with  the   royal   sage    Vrisha-jxirva  ;  their   departure    for  the 
asyhim  of  Arsliti-shena   and    abode    therein  ;    tlie   incitement 
of  Bhima  (to  acts  of  vengeance)  by  Dranpadi.     Then  is  narra- 
ted   the   ascent   of   the   hills   of  Kylasa  by   Bhima-sena,  his 
terrific  battle  with  the  mighty  Yakshas  headed  by   Maniman  ; 
then  the  meeting  of  the  Pandavas   with  Vaisravana   (Kuvcra), 
and  the  meeting  with  Arjiina  after  he   had  obtained   for   the 
purposes  of  Yudhish-thira  many  celestial  weapons  ;  then   Arju- 
na's  terrible  encounter  with  the  Nivata-Kavachas   dwelling  in 
Hiranya-parva,  and  also  with  the  Paulomas,  and  the  Kalakeyas; 
their   destruction  at   the  hands  of  Arjuna  ;  the  commencement 
of  the  display  of  the  celestial  weapons  by  Arjuna  before  Yudhish- 
thira  ;  the  prevention  of  the  same  by  Narada  ;  the   descent   of 
the  Pandavas  from  Gaudha-madana  ;  the  seizure  of  Bhima  in 
the  forest  by  a  mighty  serpent  huge   as   the   mountain  ;     his 
release  from  the  coils  of  the  snake,  upon  Yudhish-thira's  answor- 
ino-   certain  questions  ;    the    return    of  the    Pandavas    to   the 
Kamyaka  woods.     Here   is  described  the   reappearance  of  Va- 
sudeva  to  sec  the  mighty  sons  of  Pandu  ;  the   arrival   of  Mar- 
kandeya,  and  various  recitals  ;  the  history  of  Prithu  the  son  of 
Vena  recited  by  the   great   Kishi  ;  the   stories   of  Swaraswati 
and  the  Kislii  Tarhhya.     After  these,  is  the    story   of  Matsya  ; 
other  old  stories  recited  by  Markandej'a  ;  the   stories  of  Indra- 
dyiimna  and  Dhundhu-mara  ;  then  the  history  of  the  chaste 
■wife  ;  the  history  of  Angira,  the  meeting  and    conversation    of 
Draupadi  and  Satyabhama  ;  tlie  return  of  the  Pandavas  to   the 
forest  of  Dwaita  ;  then  the  procession  to  see  the  calves  and   the 
captivity   of  Duryodhaua  ;    and  when    the    wretch    was    being 
carried  off,  his  rescue  by  Arjuna  ;  here  is  Yudhish-thira's  dream 
of  the  deer  ;  then  the  re-entry  of  the  Pandavas   into    the   Ka- 
myaka forest  ;    here  also  is    the  long  story  of    Vrihi-draunika. 
Here  also  is  recited  the  story  of  Diirvasa  ;  then  the   abduction 
by  Jayadratlia  of  Draupadi  from    the   asylum  ;    the   pursuit  of 
the  ravishor  by  Bhima  swift  as  the  air   and   the    ill    shaving   of 
■Jayadratha's  crown  at  Bhima's  hands.     Hero  is  the  long  history 
of  Rama  in  wliich  is  shown  how  Rama  by  his   prowess  slew  Ra- 
*vana  in  battle.     Here   also   is   narrated    the   story   of  Savitri'; 


ADI  PAEVA.  33 

then  Kama's  deprivation  by  Indra  of  hiaear-ringfl  ;  tlien  tlie 
presentation  to  Kama  by  the  gratified  Indra  of  a  8aktl  (missile 
weapon)  vvliich  had  the  virtue  of  killing  one  only  person 
against  whom  it  might  be  hurled  ;  then  the  story  called 
Aranya  in  which  Dharma  (the  god  of  justice)  gave  advice 
to  his  son  (Yudhish-thira)  ;  in  which,  besides,  ia  recited  how  the 
Pandavas  after  having  obtained  a  boon  went  towards  the  west. 
These  are  all  Included  in  the  third  Parva  called  Arunyaka, 
consisting  of  two  hundred  and  sixty-nine  sections.  The  number 
of  slokas  is  eleven  thousand  six  hundred  and  sixty  four. 

'•  The  extensive  Parva  that  comes  next  is  called  Vairata. 
The  Pandavas  arriving  at  the  dominions  of  Virata  saw  in  a 
cemetery  on  the  outskirts  of  the  city  a  large  skami  tree 
whereon  they  kept  their  weapons.  Here  hath  been  recited 
their  entry  into  the  city  and  abo  le  there  in  disguise.  Then 
the  slaying  by  Bhima  of  the  wicked  Kichaka  who  seuseles.s 
with  lust,  had  sought  Draupadi  for  his  embraces  ;  the  appoint- 
ment by  prince  Duryodhana  of  clever  spies,  and  their  despatch 
to  all  sides  for  tracing  the  Pandavas  :  the  failure  of  these  to 
discover  the  mighty  sons  of  Pandu  ;  the  first  seizure  of  Virata's 
kine  by  the  TrljaHas  and  the  terrific  battle  that  ensued  ;  the 
capture  of  Virata  by  the  enemy  and  his  rescue  by  Bhima-sena  j 
the  release  also  of  the  kine  by  the  Pandava  f  Bhima)  ;  the 
seizure  of  Virata's  kine  again  by  the  Kurus  ;  the  defeat  in 
battle  of  all  the  Kurus  by  the  single-handed  Arjuna  ;  the 
release  of  the  king's  kine  ;  the  bestowal  by  Virata  of  his 
daughter  Uttara  for  Arjuna's  acceptance  in  behalf  of  his  son 
by  Subhadra — Abhimanyu  the  destroyer  of  foes.  These  are 
the  contents  of  the  extensive  fourth  Parva — the  Vairata.  The 
great  Rishi  Vyasa  has  composed  in  this  sixty  seven  sections. 
The  number  of  slokas  is  two  thousand  fifty. 

'♦  Listen  then  to  (the  contents  of)  the  fifth  Parra  which 
must  be  known  as  Udyoga.  While  the  Pandavas,  desirous  of 
victory,  were  residing  in  the  place  called  Upaplavya,  Duryo- 
dhana and  Arjuna  both  went  at  the  same  time  to  Vasudeva, 
and  said  '  you  should  render  us  assistance  in  this  war.'  The 
high-souled  Krishna,  upon  these  words  being  uttered,  replied 
*0   ye    first   of  men,    a  couneeilor  iu  myaelt  who  will  not  fi^^ht 

6 


34,  MAHAP.HAPvATA. 

an.l  one  Akshauhmi  of  troops,  whicli  of  these  shall  I   give  to 
which  of  you  ?'    Bliad  to  his  own  interests,  the  foolish  Duryo- 
dhana  asked  for  the  troops  ;    while    Arjuna   solicited   Krishna 
as  an  unfigliting  counsellor.    (Then  is  described  how)  when  the 
kino-  of  Madra  was  coming  for  the  assistance  of  the  Pandavas, 
Duryodhana,  having  decieved  hira  on  the  way  by  presents  and 
hospitality,    induced  him  to  grant  a  boon  and  then  solicited  his 
assistance  in  battle  ;    how  Salya,   having   passed    his   word    to 
Duryodhana,    went    to   the   Paudavas   and   consoled   them  by 
reciting   the   history   of  Indra's   victory    (over  Vitra).    Then 
comes    the   despatch    by    the   Pandavas     of    their  Pwrohita 
(priest)  to  the  Kauravas.     Then  is  described  how  king  Dhrita- 
rashtra   of    great   prowess,    having   heard   the   words  of    the 
purohita  of   the    Pandavas  and    the   story  of  Indra's  victory, 
decided  upon  sending  his  purohita   and   ultimately   despatched 
Sanjaya  as  envoy  to  the  Paudavas  from  desire  of  peace.     Here 
hath  been  described  the   sleeplessness  of  Dhrita-rashtra  from 
anxiety  upon  hearing  all  about  the  Pandavas  and  their  friends, 
Vasudeva  and  others.     It  was   on    this  occasion   that   Vidura 
addressed    to   the    wise    king   Dhrita-rashtra   various  counsels 
that  were  full  of  wisdom.     It  was  here  also   that   Sanat-sujata 
recited    to   the   anxious  and  sorrowing  monarch   the  excellent 
truths  of  spiritual  philosophy.     On  the  next  morning    Sanjaya 
spoke,  in    the    court   of  the    King,    of  the  identity  of  the  lord 
Vasudeva  and  Arjuna.  It  was  then  that  the  illustrious  Krishna, 
moved  by  kindness  and  desirous  of  peace,    went  himself  to  the 
Kaurava  cai)ital,  Hastinapore,  for  bringing  about  peace.    Then 
comes   the   rejection    by  prince  Duryodhana  of  the  embassy  of 
Krishna  who  had  come  to  solicit  peace  for  the  benefit   of  both 
parties.   Here   hath    been  recited    the  story    of  Damvodvava  ; 
then  the  story    of    the     high-souled   Matuli's     search   for    a 
husband  for   his   daughter  ;  then  the  history  of  the  great  sage 
Galava  ;  then  the  story  of  the   training  and  discipline    of  the 
son   of    Bidula.     Then    the    exhibition  by  Krishna,  before  the 
assembled  Rnjas,  of  his  Yoga  powers   upon    learning    the   evil 
counsels   of  Duryodhana    and    Kama  ;   then  Krishna's  taking 
Kama  on  his  chariot  and  tender  to  him  of  advice,  and  Kama's, 
rejection  of  the  same  from  pride    Then  the  return  of  Krishna 


ADI  rAFxYA.  oa 

tlie  chastiscr  of  enemies  from  Hastinaporc  to  Upaplavya, 
and  his  narration  to  the  Pandavas  of  all  that  had  happened. 
It  was  then  that  those  oppressors  of  foes,  the  Pandavas,  having 
heard  all  and  consulted  properly  with  each  other,  made  every 
preparation  for  war.  Then  comes  the  march  from  Ilastinapore, 
for  hattle,  of  foot  soldiers,  horse,  charioteers,  and  elephants. 
Then  the  tale  of  troo{.s  by  both  parties.  Then  the  despatch 
by  prince  Duryodhana  of  UIuJm  as  envoy  tu  the  Pandavas 
on  the  day  previous  to  the  battle.  Then  the  talc  of  charioteers 
of  different  classes.  Then  the  story  of  Ainha.  These  all 
have  been  described  in  the  fifth  Parva  called  Udyoga  of  the 
Bharata,  abounding  with  incidents  appertaining  to  war  and 
peace.  O  ye  ascetics,  the  great  Vyasa  hath  composed  one 
hundred  and  eighty  six  sections  in  this  Parva.  The  number 
of  slokas  also  composed  in  this  by  the  great  Rishi  is  six  thou- 
sand six  hundred  and  ninety  eight. 

"  Then  is  recited  the  Bhisma  Parva  abounding  with 
wonderful  incidents.  In  this  hath  been  narrated  by  Sanjaya 
the  formation  of  the  region  known  as  Jambtt.  Here  hath 
been  described  the  great  depression  of  Yudhish-thira's  army, 
and  also  the  fierce  fight  for  ten  successive  days.  In  this 
the  high-souled  Vasudeva  by  reasons  based  on  the  philosophy 
of  final  release  drove  away  Arjuna's  compunction  springing 
from  the  hitter's  regard  for  his  kindred  (whom  he  was  on  the 
eve  of  slayingj  In  this  the  magnanimous  Krishna,  attentive 
to  the  welfare  of  Yu<lhish-thira,  seeing  the  loss  inflicted  (on 
the  Pandava  army,)  descending  swiftly  from  his  chariot,  himself 
ran,  with  dauntless  breast,  his  driving  whip  in  hand,  to  elTect 
the  death  of  Bhisma.  In  this,  Krishna  also  smote  with  piercing 
words  Arjuna  the  bearer  of  the  Gandiva  and  the  foremost  in 
battle  among  all  wielders  of  weapons.  In  this,  the  foremost 
of  bowmen,  Arjuna,  placing  ShlJcandi  before  him  and  pierc- 
ino-  Bhisma  with  his  sharpest  arrows  felled  him  from  his 
chariot.  In  this,  Bhisma  lay  stretched  on  his  bed  of  arrows. 
This  extensive  Parva  is  known  as  the  sixth  in  the  Bharata. 
In  this  have  been  composed  one  hundred  and  seventeen  sec- 
tions. The  number  of  slokas  is  five  thousand  eight  hundred 
and  eighty  four  aa  told  by  Vyasa  cognisant  of  the  Vcdas. 


36  MAHABKAEATA. 

*'  Then    is   recited   the   wonderful  Parva  called  Drorta^  full 
of  incidents.     First    comes    the    installation    in    the  -command 
of  the  army  of  the  great  instructor  in  arms,   Drona  :  then    the 
row  made  by  that  great  master  of  weapons  of  seizing  the  wise 
Yudhish-thira   in    battle    to    please    Diiryodhana  j     then    the 
retreat  of  Arjiina  from  the  field  before  the  Sansaptakas  ;   then 
the  overthrow  of  Bhagadatta  like  to  a  second  Indra  in  the  field, 
•with  his  elephant  Supritika,  by  Arjuna  ;  then  the  death  of  the 
hero  Abhimanyu  in  his  teens,  alone   and    unsupported,   at   the 
hands   of  many  Maharathas  including  Jayadratha  ;    then  after 
the  death  of  Abhimanyu,  the  destruction  by  Arjuna    in   battle 
of    seven    Akshauhinis    of    troops   and   then    of    Jayadratha  ; 
then  the  entry,  by  Bhima  of  mighty  arms  and  by  that  foremost 
of  charioteers  Satyaki,  into  the    Kaurava   ranks   impenetrable 
to  even    the   gods,   in    search  after  Arjuna  in  obedience  to  the 
orders  of  Yudhish-thira,  and  the  destruction  of  the  remnant  of 
the    Sansaptakas.     In   the  Drona  Parva,  is  the  death  of  Alara- 
vusha,  of  Srutayus,  of  Jalasandha,  of  Shoraa-datti,  of    Virata, 
of  the  great  charioteer  Drupada,  of  Ghatotkacha,   and  others  ; 
in  this   Parva,    Aswatthama,   excited  beyond   measure  at  the 
fall   of  his   father   in   battle,   discharged  the  terrible  weapon 
Narayana.     Then   the   glory   of  Rwdra   in   connection    with 
the  burning  (of  the  three  cities).    Then  the  arrival  of  Vyasa  and 
recital  by  him  of  the  glory  of  Krishna  and  Arjuna.    This  is  the 
great  seventh  Parva  of  the  Bharata  in  which  all  the  heroic  chiefs 
and  princes  mentioned  were  sent  to   their   last   account.     The 
number   of  sections  in  this  is  one  hundred  and  seventy.   The 
number  of  slokas  as  composed  In  the  Drona  Parva  by  Rishi  Vyasa 
the  son  of  Piirasara  and  the  possessor  of  true   knowledge,  after 
much  meditation,   is  eight  thousand  nine  hundred  and  nine, 

"  Then  comes  the  most  wonderful  Parva  called  Kama.  In 
this  is  narrated  the  appointment  of  the  wise  king  of  Madra  as 
(Kama's)  charioteer.  Then  the  history  of  the  fall  of  the 
Asura  Tripura.  Then  the  application  to  each  other  by  Kama 
and  Salya  of  harsh  words  on  their  setting  out  for  the  field. 
Then  the  story  of  the  swan  and  the  crow  recited  in  insulting 
aUusion  ;  then  the  death  of  Pandya  at  the  hands  of  the 
bigh-soulcd  Aswatthama  ;  then  the  death  of  Danda-scna  ;  then 


A  r>  I    P  A  R  V  A.  37 

that  of  Danda  ;  then  Yudhish-thira's  imminent  risk  in  single 
combat  with  Kama  in  the  presence  of  all  the  warriors  ;  then 
the  wrath  of  Yudhish-thira  and  Arjuna  to  each  other  ;  then 
Krishna's  pacification  of  Arjuna.  In  this  Parva,  Bhima  in  ful- 
filment of  his  vow,  having  ripped  open  Dushshasana's  breast  in 
battle  drank  his  heart's  blood.  Then  Arjuna  slew  the  great 
Kama  in  single  combat.  Readers  of  the  Bharata  call  this  the 
eighth  Parva.  The  number  of  sections  in  this  is  sixty  nine 
and  the  number  of  slokas  is  four  thousand  nine  hundred  and 
sixty  four. 

"  Then    hatli  been  recited  the  wonderful  Parva  called  Salya. 
After  all  the  great  warriors  had  been  slain,   the  king   of  Madra 
became   the   leader   of  the   (Kaurava)  army.     The  encounters,, 
one   after   another,   of  charioteers   have   been   here   described. 
Then   comes   the    fall   of    the   great    Salya  at   the  hands    of 
Yudhish-thira   the  just.     Here   also   is  the   death    of  Sakuni 
in  battle  at  the  hands   of  Sahadeva.     Upon  only  a  small   rem- 
nant of  the  troops  remaining  alive  after  the  immense   slaught- 
er,  Duryodhana  went  to  the  lake  and  creating  for  himself  room 
within   its   waters    lay  stretched  there  for  some  time.     Then  is 
narrated  the  receipt  of  this   intelligence    by    Bhima   from   the 
fowlers  ;  then  is  narrated  how,  moved  by  the  insulting  speeches 
of    Yudhish-thira,   Duryodhana   ever   unable   to   bear  affronts 
came  out  of  the  waters.     Then  comes  the  encounter  with  clubs 
between  Duryodhana  and  Bhima  ;  then  the  arrival,  at  the  time 
of  such   encounter,  of  Balarama  ;  then  is  described  the  sacred- 
ness  of  the    Swaraswati  ;   then   the  progress   of  the   encounter 
with  clubs  ;  then  the  fracture  of  Duryodhana's  thighs  in  battle 
by  Bhima  with  a  terrific  hurl  of  his  mace.     These  all  have  been 
described   in  the  wonderful  ninth  Parva.     In  this  the  number  of 
sections  is  fifty  nine  and  the  number  of  slokas  composed  by  the 
great  Vysa — the  spreader  of  the  fame  of  the  Kauravas — is  three 
thousand  two  hundred  and  twenty. 

"Then  shall  I  describe  the  Parva  called  Sauptika  of  fright- 
ful incidents.  On  the  Pandavas  having  gone  away,  the  mighty 
charioteers,  Kritavarma,  Kripa,  and  the  son  of  Drona,  came  to 
the  field  of  battle  in  the  evening  and  there  saw  king  Duryo- 
dhana  lying   on    the    ground,  his    thighs   broken,   and  himself 


38  MAHAEHAKATA. 

covered  with  blood.  Then  the  great  charioteer,  the  son  of 
Drona,  of  terrible  wrath,  vowed,  '  without  killing  all  the 
Panchalas  including  Dhrishta-dyumna,  and  the  Pandavas  also 
with  all  their  allies,  I  will  not  take  off  my  armour.'  Having 
spoken  these  words,  the  three  warriors  leaving  Duryodhana's 
side  entered  the  great  forest  just  as  the  sun  was  setting.  While 
sitting  under  a  large  banian  tree  in  the  night,  they  saw  an  owl 
killing  numerous  crows  one  after  another.  At  sight  of  this, 
Aswatthama,  his  heart  full  of  rage  at  the  thought  of  his 
father's  fate,  resolved  to  slay  the  slumbering  Panchalas.  And 
wending  to  the  gate  of  the  camp,  he  there  saw  a  Rakshasa 
of  frightful  visage  and  head  reaching  to  the  very  heavens, 
guarding  the  entrance.  And  seeing  that  Rakshasa  obstructing 
all  his  weapons,  the  son  of  Drona  speedily  pacified  by 
worship  the  three-eyed  Rudra.  And  then  accompanied  by 
Kritavarma  and  Kripa  slew  all  the  sons  of  Draupadi,  all  the 
Panchalas  with  Dhrishta-dyumna  and  others,  together  Avith 
their  relatives,  slumbering  unsuspectingly  in  the  night.  All 
perished  on  that  fatal  night  except  the  five  Pandavas  and  the 
great  warrior  Satyaki.  These  escaped  owing  to  Krishna's 
counsels.  Then  the  charioteer  of  Dhrishta-dyumna  brought  to 
the  Pandavas  intelligence  of  the  slaughter  of  the  slumbering 
Panchalas  by  the  son  of  Drona.  Then  Draupadi  distressed  at 
the  death  of  her  sons  and  brothers  and  father  sat  before  her 
lords  resolved  to  kill  herself  by  fasting.  Then  Bhima  of  terrible 
prowess,  moved  by  the  words  of  Draupadi,  resolved  to  please 
her  ;  and  speedily  taking  up  his  mace  followed  in  wrath  the 
son  of  his  preceptor  in  arms.  The  son  of  Drona  from  fear  of 
Bhima-sena  and  impelled  by  the  fates  and  moved  also  by  anger 
discharged  a  celestial  weapon  saying  '  this  is  for  the  destruction 
of  all  the  Pandavas  '  ;  then  Krishna  saying  '  this  shall  not  be ' 
neutralised  Aswat-thama's  speech.  Then  Arjuna  neutralised  that 
weapon  by  one  of  his  own.  Seeing  the  wicked  Aswat-thama's 
destructive  intentions,  Dwaipayana  (and  Krishna)  denounced 
curses  on  him  which  the  latter  returned.  The  Pandavas 
then  deprived  the  mighty  charioteer  Aswat-thama  of  the 
jewel  on  his  head  and  became  exceedingly  glad,  and  boastful  of 
their   success  made   a   present  of  it  to  the  sorrowin^^  Draupadi, 


ABIPAHVA.  S9 

This  the  tenth  Parva,  called  Sauptlka,  is  recited.  The  great 
Vyasa  hath  composed  in  this  eighteea  sections.  The  number 
of  slokas  also  composed  in  this  by  the  great  reciter  of  sacred 
truths  is  eight  hundred  and  seventy.  In  this  Parva  have  been 
put  together  by  the  great  Rishi  the  two  Parvas  called  Sauptlka, 
and  Aishika. 

"After  this  hath  been  recited  the  highly  pathetic  Parva 
called  Strl.  Dhrita-rashtra  of  prophetic  eye,  afflicted  at 
the  death  of  his  children,  and  moved  by  enmity  towards  Bhima, 
broke  into  pieces  a  statue  of  hard  iron  deftly  placed  before 
him  by  Krishna  (as  a  substitute  for  Bhima).  Then  Vidura, 
removing  the  distressed  Dhrita-rashtra's  affection  for  worldly 
things  by  reasons  pointing  to  final  release,  consoled  that  wise 
monarch.  Then  hath  been  described  the  wending  of  the  dis- 
tressed Dhrita-rashtra  accompanied  by  the  ladies  of  his  house  to 
the  field  of  battle  of  the  Kauravas.  Here  follow  the  pathetic 
wailings  of  the  wives  of  the  slain  heroes.  Then  the  wrath  of 
Gandhari  and  Dhrita-rashtra  and  their  loss  of  consciousness. 
Then  the  Kshetria  ladies  saw  those  heroes, — their  unreturning 
sons,  brothers,  and  fathers, — lying  dead  on  the  field.  Then 
the  pacification  by  Krishna  of  the  wrath  of  Gandhari  distressed 
at  the  death  of  her  sons  and  grandsons.  Then  the  cremation 
of  the  bodies  of  the  deceased  Rajahs  with  due  rites  by  that 
monarch  (Yudhish-thira)  of  great  wisdom  and  the  foremost 
also  of  all  virtuous  men.  Then  upon  the  presentation  of  water 
to  the  manes  of  the  deceased  princes  having  commenced,  the 
story  of  Kunti's  acknowledgment  of  Kama  as  her  son  born  in 
secret.  These  have  all  been  described  by  the  great  Rishi  Vyasa 
in  the  highly  pathetic  eleventh  Parva.  Its  perusal  moveth 
every  feeling  heart  with  sorrow  and  even  draweth  tears  from 
the  eye.  The  number  of  sections  composed  is  twenty  seven. 
The  number  of  slokas  is  seven  hundred  and  seventy  five. 

"Twelfth  in  number  cometh  the  Santl  Parva,  which  increaseth 
the  understanding  and  in  Avhich  is  related  the  despondency  of 
Yudhish-thira  on  his  having  slain  his  fathers,  brothers,  sons, 
maternal  uncles  and  matrimonial  relations.  In  this  Parva  is 
described  how  from  his  bed  of  arrows  Bhisma  exposed  various 
systems  of  duties  worth  the  study    of  kings   desirous  of  know- 


4-0  MAHABHARATA. 

ledge  ;  this  Parva  exposeth  the  duties  relative  to  emergencies, 
with  full  indications  of  time  and  reasons.  By  understanding  these, 
a  person  attaineth  to  consummate  knowledge.  The  mysteries 
also  of  final  emancipation  have  been  expatiated  upon.  This 
is  the  twelfth  Parva  the  favorite  of  the  wise.  It  consists  of 
three  hundred  and  thirty-nine  sections,  and  contains  fourteen 
thousand  seven  hundred  and  thirty  two  slokas. 

"Next  in  order  is  the  excellent  Aniishashana  Parva.  In  it  is 
described  how  Yudhish-thira  the   king    of  the  Kurus  was   re- 
conciled  to  himself  on  hearing   the   exposition   of  duties   by 
Bhisma,    the   son    of  Bhagirathi.     This   Parva  treats   of  rules 
in  detail  and  of  Dharma  and   Artha  ;    then  the  rules   of  cha- 
rity and  its  merits ;  then  the  qualifications   of  donees,  and   the 
Bupreme  rule  regarding  gifts.     This   Parva   also   describes   the 
ceremonials  of  individual  duty,  the   rules   of  conduct,  and  the 
matchless  merit  of  truth.     This  Parva  showeth  the  great  merit 
of  Brahmanas  and  kine,  and  unraveleth  the  mysteries  of  duties 
in  relation  to  time  and   place.     These  are   embodied  in  the  ex- 
cellent Parva  called  Aniishashana  of  varied  incidents.     In  this 
hath  been  described  the  ascension  of  Bhisma  to  Heaven.  •  This 
is  the  thirteenth  Parva   which  hath    laid   down  accurately  the 
various  duties  of  men.     The  number  of  sections  in  this  is    one 
hundered  and  forty-six.  The  number  of  slokas  is  eight  thousand. 
"Then  comes    the    fourteenth    Parva  called  Aswamedhika. 
In  this  is  the  excellent  story  of  Samvarta  and   Marutta.     Then 
is  described  the  discovery  (by  the  Pandavas)   of  golden   treasu- 
ries ;  and  then   the   birth  of  Parikshita  who   was   revived  by 
Krishna  after  having  been  burnt  by  the  (celestial)   weapon   (of 
Aswat-thama).     The  battles  of  Arjuna  the  son  of  Pandu,   while 
following  the  sacrificial  horse  let  loose,  with  various  princes  who 
in  wrath  seized  it.     Then  is  shewn  the  great  risk    of  Arjuna   ni 
his  encounter  with    Vavru-vahana  the  son   of  Chitrangada  (by 
Arjuna)  the   appointed   daughter   (of  the   chief  of  Mauipura). 
Then  the  story  of  the  mungoose  during  the  performance  of  the 
horse  sacrifice.     This  is  the  most  wonderful  Parva  called   Aswa- 
medhika.    The  number  of  sections  is   one   hundred  and  three. 
The  number  of  slokas  composed  in  this  by  Vyasa  of  true  know- 
ledge is  three  thousand  three  hundred  and  twenty. 


ABTPAKVA.  4T 

•  -'Then  comes  the  fifteenth  Parva  called  ARvnmavasiJia.  In 
this  Dhrita-rashtra,  abdicating  the  kingdom,  and  accompanied 
by  Gandhari  and  Vidura,  went  to  the  woods.  Seeing  this,  the 
virtuous  Pritha  also,  ever  engaged  in  cherishing  her  superiors, 
leaving  the  court  of  her  sons,  followed  the  old  couple.  In  this 
is  described  the  wonderful  meeting  through  the  kindness  of 
Vyasa  of  the  King  (Dhrita-rashtra)  with  the  spirits  of  his  slain 
children,  grand-children,  and  other  princes,  returned  from  the 
other  world.  Then  the  monarch  abandoning  his  sorrows  acquir- 
ed with  his  wife  the  highest  fruit  of  his  meritorious  actions. 
In  this  Parva,  Vidura  after  having  leaned  on  virtue  all  his  life 
attaineth  to  the  most  meritorious  state, 

"The  learned  son  of  Gavalgana.  Sanjaya  also,  of  passions 
under  full  control,  and  the  foremost  of  minister.^,  attained,  in 
this  Parva,  to  the  blessed  state.  In  this.  Yudhish-thira  the 
just  met  Narada  and  heard  from  him  about  the  extinction  of 
the  race  of  the  Vrishnis.  This  is  the  very  wonderful  Parva 
called  Asramavasika.  The  number  of  sections  in  this  is  forty 
two,  and  the  number  of  slokas  composed  by  Vyasa  cognisant 
of  truth  is  one  thousand  live  hundred  and  six. 

"  After  this,  j^ou  know,  comes  the  Maushala  of  painful  inci- 
dents. In  this,  those  lion-hearted  heroes  (of  the  race  of 
Vrishni)  with  the  scars  of  many  a  field  on  their  bodies,  oppress- 
ed with  the  curse  of  a  Brahmana,  while  deprived  of  reason 
with  drink,  impelled  by  the  fates,  slew  each  other  on  the  shores 
of  the  salt  sea  with  the  Eraka  grass  which  (in  their  hands) 
became  (invested  with  the  fatal  attributes  of  the)  thunder. 
In  this,  both  Balarama  and  Keshava  (Krishna)  after  causing 
the  extermination  of  their  race,  their  hour  having  come, 
themselves  did  not  rise  superior  to  the  sway  of  all-destroy- 
ing Time.  In  this,  Arjuna  the  foremost  among  men,  going  to 
Dwaravati  (Dwaraka)  and  seeing  the  city  destitute  of  the 
Vrishnis  was  much  affected  and  became  exceedingly  sorry. 
Then  after  the  funeral  of  his  maternal  uncle  Vasudeva  the 
foremost  among  the  Yadus  (Vrishnis),  he  saw  the  heroes  of  the 
Yadu  race  lying  stretched  in  death  on  the  spot  where  they  had 
been  drinking.  He  then  caused  the  cremation  of  the  bodies 
of  the   illustrious  Krishna  and   Balarama  and  of  the  principal 

6 


a  MAHABHARATA. 

members  of  the  Yrishui  race.  Then  as  he  was  joiinieying  from 
Dwaraka  with  the  women  and  the  children,  the  old  and  the 
decrepit, — remnants  of  the  Yadu  race — he  was  met  on  the 
way  by  a  heavy  calamity.  He  witnessed  also  the  disgrace  of 
his  bow  Gandiva  and  the  unpropitiousness  of  his  celestial  wea- 
pons. Seeing  all  this,  Arjuna  became  despondent  and  pursuant 
to  Vyasa's  advice  went  to  Yudhish-thira  and  solicited  permission 
to  adopt  the  So.nyasa  mode  of  life.  This  is  the  sixteenth  Parva 
called  Maushala.  The  number  of  sections  is  eight  and  the 
number  of  slokas  composed  by  Vyasa  cognisant  of  truth  is  three 
hundred  and  twenty. 

"  The  next  is  Mahaprastkanika  the  seventeenth  Farva. 
"In  this  those  foremost  among  men  the  Pandavas  abdicating 
their  kingdom  went  with  Draupadi  on  their  great  journey 
culled  Mahaprasthan.  In  this  they  met  with  Agni  having 
arrived  at  the  sea  of  red  waters.  In  this,  asked  by  Agni 
himself,  Arjuna  having  worshipped  him  duly,  returned  to  hhn 
the  excellent  celestial  bow  called  Gandiva.  In  this,  leaving 
his  brothers  who  dropped  one  after  another  and  Draupadi 
also,  Yudhish-thira  went  on  his  journey  without  once  looking 
back  on  them.  This  tlie  seventeenth  Parva  is  called  Maha- 
prasthanika.  The  number  of  sections  in  this  is  three.  The 
number  of  slokas  also  composed  by  Yyasa  cognisant  of  truth 
is  three  hundred  and  twenty. 

"  The  Parva  that  comes  after  this  you  must  know  is  the 
extraordinary  one  called  Sarga  of  celestial  incidents.  Then 
seeing  the  celestial  car  come  to  take  him,  Yudhish-thira  moved 
by  kindness  towards  the  dog  that  accompanied  him,  refused  to 
ascend  it  without  his  companion.  Observing  the  illustrious 
Yudhish-thira's  steady  adherence  to  virtue,  Dharma  (the  god  of 
justice)  abandoning  his  canine  form  showed  himself  to  the  king. 
Then  Yudhish-thira  ascending  to  heaven  felt  much  pain.  The 
celestial  messenger  showed  him  hell  by  an  act  of  deception.  Then 
Yudhish-thira  the  soul  of  justice  heard  the  heart-rending  lament- 
ations of  his  brothers  abiding  in  that  region  under  the  disci- 
pline of  Yarna.  Then  Dharma  and  Indra  showed  Yudhish-thira 
(the  region  appointed  for  sinners).  Then  Yudhish-thira  after 
leaving  hi?,    human    body    by  a  pluno:e  ia  the    celestial   Ganges 


AD  I  PARVA.  4o 

attained   to   that   region   which  his  acts  merited,  and' began  tio 
live  in  joy  respected  by  Indra  and  all   the   gods.     This   is   tlio 
eighteenth  Parva  as   narrated  by   the   illustrious  Vyasa.     The 
number  of  sections  is  five,  and  the  number  of  slokas  composed, 
O  ascetics,  by  the  great  Rishi  in  this  is  two  hundred  and  nine. 
"The  above  are  the  contents  of  the  Eighteen  Parvas.  In  the 
appendix  (Khila)B.rc  the  Ilarlvansa  and  the  Vauish'^a.  The  num- 
ber of  slokas  contained  in  the  Harwansa  is  twelve  thousand. " 
These  are  the  contents  of  the  section  called  Parva-sangraha, 
Sauti  continued  : — Eighteen   Akshauhinis   of  troops   came   to- 
gether for  battle.  The  encounter  that  ensued  was    terrible   and 
lasted  for  eighteen  days.    He  who  knows   the  four   Vedas   with 
all  the  Angds  and  Upanishadas,  but  doe&  not   know  this  history 
(Bharata),  cannot  be  regarded   as  wise.      Vyasa  of  immeasur- 
able intelligence  has  spoken   of  the  Mahabharata  as   a  treatise 
on  Artha,  on  DJiarma,  and  on  Kama.    Those  who  have  listened 
to   this  history   can  never  bear  to  listen  to  others,  as,   indeed,- 
they  who  have  listened  to  the  sweet  voice  of  the  male   Kokila, 
can  never  hear  the  dissonance   of    tlie  crow's   cawing.      As  the 
formation  of  the  three  worlds  proceedeth  from  the  five  elements, 
so  do  the  inspirations   of  all  poets  proceed  from   this   excellent 
composition.     O  ye  Brahmanas,    as  the  four  kinds   of  creatures 
(viviparous,  oviparous,  born  of  filth,  and  vegetables)  are  depend- 
ent on  space  for  their  existence,  so  the  Puranas  depend  upon 
this  history.     As  alt  the  senses  depend  for  their  exercise   upon 
the  various  modifications  af  the  mind,   so  do  all  acts  (ceremo- 
nials) and  moral  qualities   depend  upon  this  treatise.     There  is 
not  a   story   current   in   the   world  but   doth   depend   on  this 
history,   even   as   the  body  upon   the  food  it  taketh.     All  poets 
cherish  the   Bharata  even  as   servants  desirous   of  preferment 
always   attend   upon   masters   of  good  lineage.     Even  as   the 
blessed   domestic  Asrama  can  never  be  surpassed  by  the   three 
other  Asramas  (modes  of  life)  so  no  poets  can  surpass  this  poem. 
"Ye   ascetics,   shake  ye   O'ff  all    inaction.     Let  your   hearts 
be  fixed  on  virtue,  for  virtue  is  the  one  only  friend  of  him  that 
has   gone    to   the   other  world.     Even  the  most  intelligent  by 
cherishing  wealth  and  wives  can  never  make   these   their   own  • 
nor  ure  these  possessions  that  are  lasting.     The  Bharata  uitcrcst 


4-t  MAHABHARATA. 

by  the  lips  of  Dwaipayana  is  without  a  parallel ;  it  is  virtue 
itself  and  sacred.  It  destroyeth  sin  and  produceth  good. 
He  that  listeneth  to  it  while  it  is  being  recited  hath  no  need 
of  a  bath  in  the  sacred  waters  of  Pushkara,  A  Brahmana, 
whatever  sins  he  may  commit  during  the  day  through  his 
senses,  is  freed  from  them  all  by  reading  the  Bharata  in  the 
evening.  Whatever  sins  he  may  commit  also  in  the  night 
by  deeds,  words,  or  mind,  he  is  freed  from  them  all  by  reading 
the  Bharata  in  the  first  twilight  (morning).  He  that  giveth  a 
hundred  kine  with  horns  plaited  with  gold  to  a  Brahman  cog- 
nisant of  the  Vedas  and  all  branches  of  learning,  and  he  that 
daily  listeneth  to  the  sacred  narrations  of  the  Bharata,  acquireth 
equal  merit.  As  the  wide  ocean  is  easily  passable  by  men  having 
ships,  so  is  this  extensive  history  of  great  excellence  and  deep 
import  with  the  help  of  this  chapter  called  Parva-sangraha.  " 

Thus    endeth    the   section    called  Parva-sangraha   of   the 
Adi  Purva  of  the  blessed  Mahabharata. 


Section  III. 

(Pausya  Paria). 

Sauti  said,  "  Janamejaya  the  son  of  Parikshita  was  with 
his  brothers  attending  his  long  sacrifice  on  the  plains  of  Kuru- 
kshetra.  His  brothers  were  three,  Sruta-sena,  Ugra-sena,  and 
Bhima-sena.  And  as  they  were  sitting  at  the  sacrifice,  there 
arrived  at  the  spot  an  offspring  of  Sarama  (the  celestial  bitch.) 
And  belaboured  by  the  brothers  of  Janamejaya,  he  ran  away  to 
his  mother,  crying  in  pain.  And  his  mother  seeing  him  crying 
exceedingly  asked  him,  ''Why  criest  thou  so  ?  Who  hath  beaten 
thee  ?"  And  being  thus  questioned,  he  said  unto  his  mother, 
'  I  have  been  belaboured  by  the  brothers  of  Janamejaya.  ' 
And  his  mother  replied,  'apparently  then,  thou  hast  committed 
some  fault  for  which  hast  thou  been  beaten  !'  He  answered,  '  I 
have  not  committed  any  fault.  I  have  not  touched  the  sacri- 
ficial butter  with  my  tongue,  nor  have  I  even  cast  a  look  upon 
it."  His  mother  Sarama  hearing  this  and  much  distressed  at  the 
affliction  of  her  son  went  to  the  place  where  Janamejaya  with 
his  brothers   was  at  his   lung-exteading   ssaciitice,      And    she 


ABI  PAEVA.  15 

addressed  Janamejaya  in  anger,  saying,  *  this  my  son  hath  com- 
mitted no  fault :  he  hath  not  looked  upon  your  sacrificial  butter, 
nor  hath  he  touched  it  witli  his  tongue.  Wherefore  hath  he 
been  beat  ?'  They  gave  not  her  a  word  in  reply  ;  whereupon 
she  said,  '  as  ye  have  beat  my  son  who  hath  committed  no  fault, 
therefore  shall  evil  come  upon  ye  when  ye  least  expect  it.' 

"  Janamejaya,  thus  addressed  by  the  celestial  bitch  Sarama, 
became  exceedingly  alarmed  and  dejected.  And  after  the  sacrifice 
was  concluded,  he  returned  to  Hastinapura,  and  began  to  take 
great  pains  in  searching  for  a  Purohita  who  could  by  procuring 
absolution  for  his  sin,  neutralise  the  effect  of  the  curse. 

"One  day  Janamejaya  the  son  of  Pai-ikshita  Avhile  ahunting, 
observed  in  a  particular  part  of  his  dominions  a  hermitage 
where  dwelt  a  certain  Rishi  of  name  Sruta-srava.  He  had  a 
son  named  Soma-srava  deeply  engaged  in  ascetic  devotions. 
Being  desirous  of  appointing  that  son  of  the  Rishi  as  his 
Purohita,  Janamejaya  the  son  of  Parikshita  sainted  the  Rishi 
and  addressed  him  saying,  *  O  possessor  of  the  six  attributes, 
let  this  thy  son  be  my  purohita.'  The  Rishi  thus  addressed, 
answered  Janamejaya,  '  O  Janamejaya,  this  my  son,  deep  in 
ascetic  devotions,  accomplished  in  the  study  of  the  Vedas,  and 
endued  with  the  full  force  of  my  asceticism,  is  born  of  the 
womb  of  a  she-snake  that  had  drunk  my  vital  fluid.  He  is 
able  to  absolve  thee  from  all  offences  save  those  committed 
against  Mahadeva.  But  he  hath  one  particular  habit,  viz.,  he 
would  grant  to  any  Brahmana  whatever  might  be  demanded  of 
him,  '  If  thou  canst  put  up  with  it,  then  take  thou  him.' 
Janamejaya  thus  addressed  replied  to  the  Rishi  *  it  shall  be 
even  so.'  And  accepting  him  for  his  Purohita,  he  returned  to 
his  capital  ;  and  he  then  addressed  his  brothers  saying,  *  this  is 
the  person  I  have  chosen  for  my  spiritual  master  :  whatsoever 
he  may  say  must  be  complied  with  by  you  without  examination.' 
And  his  brothers  did  as  they  were  directed.  And  giving  these 
directions  to  his  brothers,  the  king  marched  towards  Takshya- 
shila  and  brought  that  country  under  his  authority. 

"  About  this  time  there  was  a  Rishi  of  name  Ayodha-Dhau- 
mya.  And  Ayoda-Dhaumya  had  three  disciples,  Upamanyti, 
Aruni,   and   Veda.     And  the  Rishi  bade  one  -of  these  disciples; 


46  MAHABHARATA. 

Arimi  of  Panchala  go  and  stop  up  a  breach  in  the  water-course 
of  a  certain  field.  And  Aruni  of  Panchala,  thus  ordered  by 
his  preceptor,  repaired  to  the  spot.  And  having  gone  there 
he  saw  that  he  could  not  stop  up  the  breach  in  the  water-course 
by  ordinary  means.  And  he  was  distressed  because  he  could 
not  do  his  preceptor's  bidding.  But  at  length  he  saw  a  way 
and  said  '  well,  I  will  do  it  in  this  way,'  He  then  went  down 
into  the  breach  and  lay  down  himself  there.  And  the  water 
was  thus  confined. 

"  And  sometime  after,  the  preceptor  Ayoda-Dhaumya  asked 
his  other  disciples  where  Aruni  of  Panchala  Avas.  And  they 
answered,  Sir,  he  hath  been  sent  by  yourself  saying — Go,  stop 
up  the  breach  in  the  water-course  of  the  field  : — '  Thus  re- 
minded, Dhaumya,  addressing  his  pupils,  said,  '  then  let  us 
all  go  to  the  place  where  he  is.' 

*  And  having  arrived  there,  he  shouted,  '  Ho  Aruni  of  Pan- 
chala, where  art  thou  ?  Come  hither,  my  child.'  And  Aruni 
hearing  the  voice  of  his  preceptor  speedily  came  out  of  the 
water-course  and  stood  before  his  preceptor.  And  addressing 
the  latter,  Aruni  said,  '  here  I  am  in  the  breach  of  the  water- 
course. Not  having  been  able  to  devise  any  other  means  I 
entered  it  myself  for  the  purpose  of  preventing  the  water 
running  out.  It  is  only  upon  hearing  thy  voice  that  having 
left  it  and  allowed  the  waters  to  escape  I  have  stood  before  thee, 
I  salute  thee,  Master ;  tell  me  what  I  have  to  do.' 

"  The  preceptor,  thus  addressed  replied  '  because  in  getting 
up  from  the  ditch  thou  hast  opened  the  water-course,  therefore 
hence-forth  shalt  thou  be  called  Uddalaka  as  a  mark  of  thy 
preceptor's  favor.  And  because  my  words  have  been  obeyed  by 
thee,  thou  shalt  obtain  good  fortune.  And  all  the  Vedas  shall 
shine  in  thee  and  all  the  Dhdrma-shastras  also.'  And  Aruni,  thus 
addressed  by  his  preceptor,  went  to  the  country  after  his  heart. 

"The  name  of  another  of  Ayoda-Dhaumya's  disciples  was 
Upamanyu.  And  Dhaumya  appointed  him  saying,  "  go,  my 
child,  Upamanyu,  look  after  the  kine. "  And  according  to 
his  preceptor's  orders,  he  went  to  tend  the  kine.  And  having 
watched  them  all  day,  he  returned  in  the  evening  to  his  pre- 
ceptor's house  and  standing  before  him  he  saluted  him   respect- 


ADI    PARVA.  47 

fttlly.     And  his  preceptor  seeing  him,  in  good  condition  of  body 
asked  him,  'Upamanyu,  my  child,  upon  what  dost  thou  support 
thyself  ?  Thou  art  exceeding   plump.  '     And   he   answered   his 
preceptor,  'Sir,  I  support  myself  by  begging.'     And  his  precept- 
or said 'what  is  obtained  in  alms  should  not  be   used  by   thee 
without  offering  it  to  me.  '     And   Upamanyu,  thus   told,  went 
away.     And  having  obtained  alms,  he  offered  the   same    to    his 
preceptor.     And  his  preceptor  took  from   him  even   the  whole. 
And  Aruni,  thus  treated,  went  away  to  attend  the  cattle.     And 
having  watched  them  all   day,  he  returned   in  the  evening   to 
his  preceptor's  abode.     And  he  stood  before   his   preceptor   and 
saluted  him  with  respect.     And  his   preceptor  perceiving   that 
he  still  continued  to  be  of  good   condition   of  body   said   unto 
him,  '  Upamanyu,  my  child,  I  take  from  thee  even  the  whole  of 
what  thou  obtainest  in  alms,  without  keeping  anything  for  thee. 
How  then  dost  thou,  at  present,   contrive  to   support  thyself  V 
And     Upamanyu  said  unto  his   preceptor,   'Sir,  having   made 
over  to  you  all  that  I  obtain  in  alms,  I   go   abegging  a  second 
time  for  supporting  myself. '     And  his   preceptor  then   replied, 
'This  is  not  the  way  in  which  thou  shouldst  obey  thy  preceptor. 
By  this  thou  art  diminishing  the  support  of  others  that  live  by 
begging.     Truly,  having  supported  thyself  so,  thou  hast  proved 
thyself    covetous.  '      And    Upamanyu,     having     signified    his 
assent  to  all  that  his  preceptor  said,  went  away  to   attend   the 
cattle.     And  having  watched  them  all  day,  he   returned  to  his 
preceptor's  house.     And  he  stood  before  his  preceptor  and  salu- 
ted him  respectfully.     And  his  preceptor  observing  that  he  was 
still  fat,  said  again   unto   him,  '  Upamanyu,  my   child,  I  take 
from  thee  all  thou    obtainest   in   alms  and   thou    dost  not  go 
abegging  a  second  time,  and  yet  art  thou  in  healthy   condition. 
How  dost  thou  support  thyself  ?'     And  Upamanyu,  thus   ques- 
tioned, answered,  'Sir,    I  now   live   upon   the  milk   of    these 
cows.  '     And  his  preceptor  thereupon  told  him,  '  it  is  not  law- 
ful for  thee  to  appropriate  the   milk   without  having  first  ob- 
tained my  consent.'     And   Upamanyu    having  assented   to   the 
justice  of  these  observations,  went  away  to  tend  the  kine.    And 
Avhen  he  returned  to  his  preceptor's  abode,  he  stood  before   him 
axul  saluted  him  as  usjual,    And   his   preceptor  seeing   that  be 


^8  MAHARHARATA: 

was  still  fat,  said.  IJpamanyu,  my  child,  thou  eatest  no  longei' 
of  alms,  nor  dost  thou  go  abegging  a  second  time,  nor  even 
driukest  of  the  milk ;  yet  art  thou  fat.  By  what  means  dost 
thou  contrive  to  live  now  ?  '  And  Upamanyu  replied,  '  Sir,  I 
now  sip  the  froth  that  these  calves  throw  out  while  sucking 
their  mothers'  teats. '  And  the  preceptor  said,  '  these  generous 
calves,  I  suppose,  out  of  compassion  for  thee  throw  out  large 
quantities  of  froth.  Wouldst  thou  stand  in  the  way  of  their 
full  meals  by  acting  as  thou  hast  done  ?  Knov/  then  that  it  is 
unlawful  for  thee  to  drink  the  froth.  '  And  Upamanyu,  having 
signified  his  assent  to  this,  went  as  before  to  tend  the  cows. 
And  restrained  by  his  preceptor,  he  feedeth  not  on  alms,  nor 
hath  he  anything  else  to  eat  ;  he  drinketh  not  of  the  milk,  nor 
tasteth  he  of  the  froth  ! 

"  And  Upamanyu,  one  day,  oppressed  by  hunger,  when  in 
a  forest  ate  of  the  leaves  of  the  Arka  (  Ascle^ias  gigantea  ). 
And  his  eyes  being  affected  by  the  pungent,  acrimonious, 
crude,  and  saline  qualities  of  the  leaves  which  he  had  eaten, 
he  became  blind.  And  as  he  was  crawling  about,  he  fell  into  a 
pit.  And  upon  his  not  returning  that  day  when  the  sun  was 
sinking  down  behind  the  summit  of  the  western  mountain,  the 
preceptor  observed  to  his  disciples  that  Upamanyu  was  not  yet 
come.  And  they  told  him  that  he  had  gone  out  with  the  cattle. 
"  The  preceptor  then  said,  '  Upamanyu  being  restrained 
by  me  from  the  use  of  everything,  is,  of  course,  displeased, 
and,  therefore,  doth  not  come  home  until  it  be  late.  Let  us 
then  go  in  search  of  him.'  And  having  said  this,  he  went  with 
his  disciples  into  the  forest  and  began  to  shout  saying,  '  Ho, 
Upamanyu,  where  art  thou  ?'  And  Upamanyu  hearing  his 
preceptor's  voice  answered  in  a  loud  tone,  '  here  I  am  at  the 
bottom  of  a  well.'  And  his  preceptor  asked  him  how  he  hap- 
pened to  be  there.  And  Upamanyu  replied,  '  having  eaten  of 
the  leaves  of  the  ^rA;a  plant  I  became  blind,  and  so  have  I 
fallen  into  this  well.'  And  his  preceptor  thereupon  told  him, 
'  glorify  the  twin  Aswinas,  the  joint  physicians  of  the  gods, 
and  they  will  restore  thee  thy  sight.'  And  Upamanyu  thus 
directed  by  his  preceptor  began  to  glorify  the  twin  Aswinas, 
in  the  following  words  of  the  Rig  Yeda: — 


ADI    PARVA.  49 

'Ye  have  existed  before  the  creation  !  Ye  first-horn  beings, 
ye  are  displayed  in  this  wondrous  universe  of  five  elements  1 
I  desire  to  obtain  ye  by  help  of  the  knowledge  derived  from 
hearing  and  of  meditation,  for  ye  are  Infinite  !  Ye  are  the 
course  itself  of  Nature  and  the  intelligent  Soul  that  pervades 
that  course  !  Ye  are  birds  of  beauteous  feathers  perching 
on  the  body  that  is  like  to  a  tree !  Ye  are  without  the 
three  common  attributes  of  every  soul  !  Ye  are  incomparable  1 
Ye,  through  its  spirit  in  every  created  thing,  overspread  the 
universe  ! 

'Ye   are  golden  Engles  !    Ye  are   the   essence  in   which  all 
things  disappear  !    Ye   are  free   from  error  and  know   no   de- 
terioration !     Ye   are   of    beauteous  beaks  that  wound  not  un- 
justly and   are   victorious   in    every   encounter !    Ye   certainly 
prevail   over   Time  !  Having   created   the  Sun,  ye   weave  the 
wondrous   cloth  of  the  year   by   means   of    the  white   thread 
of  the  day  and  the   black  thread  of  the  night  !     And  with   the 
cloth  so  woven  ye  have  established  two  courses  of  action   apper- 
taining respectively  to  the  Devas  and  the  Pitris.     The   bird   of 
Life   seized  by  Time   which  represents  the  strength  of  the  In- 
finite soul,    ye  set   free  for   delivering  her   unto  great   happi- 
ness !    They  that  are   in  deep  ignorance,   as   long  as   they  are 
under  the  delusion  of  their  senses,  suppose  ye  who   are   inde- 
pendent of  the  attributes  of  matter  to  be   gifted  with    form  1 
Three  hundred  and  sixty  cows   represented   by   three  hundred 
and  sixty   days  produce  one  calf  between  them  which  is   the 
year.     That  calf  is  the  creator  and  destroyer  of  all.     Seekers 
of  truth   following   different   routes,    draw   the   milk   of  true 
knowledge  with  its  help.    Ye  Aswinas,   ye  are   the   creatora 
of  thcat  calf ! 

'  The  year  is  but  the  nave  of  a  wheel  to  which  is  attached 
seven  hundred  and  twenty  spokes  representing  as  many  daj's 
and  nights.  The  circumference  of  this  wheel  represented  by 
twelve  months  is  without  end.  This  wheel  is  full  of  delusion 
and  knows  no  deterioration.  It  affects  all  creatures  whether  of 
this  or  of  the  other  world.  Ye  Aswinas,  this  wheel  of  time  is 
set  in  motion  by  ye  ! 

'  The  wheel  of  Time  as  represented  by  the   year  has  a  nave 

7 


50  MAHAP.HAHATA, 

represented  by , the  six  seasong.  The  niimbcr  of  spokes  attaclied 
to  that  nave  is  twelve  as  represented  by  the  twelve  signs  of  the 
Zodiac,  This  wheel  of  Time  manifests  the  fruits  of  the  acts 
of  all  beings.  The  presiding  deities  of  Time  abide  in  that  wheel. 
Subject  as  I  am  to  its  distressful  influence,  ye  Aswinas,  liberate 
me  from  that  wheel  of  Time,  Ye  Aswinas,  ye  are  this  imi- 
verse  of  five  elements  !  Ye  are  the  objects  that  are  enjoyed  in 
this  and  in  the  other  world  !  Make  me  independent  of  the 
infiaence  of  the  five  elements  I  And  though  ye  are  the  Supreme 
Brahma,  yet  ye  move  over  the  Earth  in  forms  enjoying  the 
delights  that  the  senses  can  afford. 

'  In  the  beginning,  ye  created  the  ten  points  of  the  universe  I 
Then  have  ye  placed  the  Sun  and  the  Sky  above  ■  The  Rishis, 
according  to  the  coni^e  of  the  same  Sun,  perform  their  sacrifices^, 
and  the  gods  and  men,  according  to  what  hath  been  appointed 
for  them,   perform   their  sacrifices  also   enjoying  the  fruits  &f 

those  acts  t 

'  Mixing  the  three  colors  ye  have  produced  all  the  objects 
of  sight !  It  is  from  these  objects  that  the  universe  hath  sprung, 
whereon  the  gods  and  men  are  engaged  in  their  respective 
occupations,  and,  indeed,  all  creatures  endued  with  life  I 

'  Ye  Aswinas,  I  adore  ye  '.  I  also  adore  the  Sky  which  is 
your  handiwork  !  Ye  are  the  ordainers  of  the  fruits  of  all  acts 
from  which  even  the  gods  are  not  free  I  Ye  are  yourselves  free 
from  the  fruits  of  your  acts  1 

'  Ye   are   the  parents   of  all  !  As  males  and  females  it  is  ye 

that  swallow  the  food    which   subsequently   develops   into   the 

life-creating   fluid   and    blood  !      The   new-born   infant   swcks 

the  teat  of  its  mother.     Indeed,  it  is  ye  that  take  the  shape  of 

the  infant  !  Ye  Aswinas,  grant  me  my  sight  to  protect  my  life  1' 

"  The  twin  Aswinas,  thus  invoked,  appeared  and  said,  '  We 

are  satisfied.     Here  is  a  cake  for  thee.     Take  and  eat  it.'  And 

Upamaayu,   thus  addressed,  replied,  'your  words,  O  Aswinas, 

bavs  never  proved    untrue.     But   without    fiist  oflEering   this 

cake   to  my   preceptor   I  dare  not  take  it.'    And  the  Aswinas 

thereupon    told   him,  *  formerly,    thy   preceptor   had   invoked 

liS.     We   thereupon  gave  him  a  cake  like  this  j   and  he  took  it 

without   offering  it  to  his   master.     Do   thou   that   which  thj 


ADI  PARVA.  Si 

preceptor  cUd,'  Thus  addressed,  Upamanyu  again  said  unto 
them,  '  0  Aswinas-,  I  crave  your  pardon.  Without  oftering  it 
to  my  preceptor  I  dare  not  apply  this  cake.'  The  Aswinaa 
then  said,  '  O  we  are  pleased  v/ith  this  devotion  ot  fhine  to 
thy  preceptor.  Thy  master's  teeth  are  of  black  iron.  Thine 
shall  be  of  ffcld.  Thou  shalt  be  restored  to  siij-lit  and  shall 
have  good  fortune.' 

*'  Thus  spoken  to  by  the  Aswinas  he  recovered  his  sight,  and 
having  gone  to  his  preceptor's  presence  he  saluted  hirxi  and  told 
him  all.  And  his  preceptor  was  well  pleased  with  him  and 
said  unto  him,  'Thou  shalt  obtain  prosperity  even  as  the  As- 
winas have  said.  All  the  Vedas  shall  shine  in  thee  and  all 
the  Dharma-shastras,'     And  this  was  the  trial  of  Upamanyu, 

*'  Then  the  other  disciple  of  Ayoda-Dliaumya  was  called 
Veda.  His  preceptor  once  addressed  him,  sa3ang,  *Veda,  my  child, 
tarry  sometime  in  my  house  and  serve  thy  preceptor.  It  shall 
be  to  thy  profit,'  And  Veda  having  signified  his  assent  tarried 
long  in  the  family  of  his  preceptor  mindful  of  serving  him. 
Like  an  ox  under  the  burthens  of  his  master,  he  bore 
heat  and  cold,  hunger  and  thirst,  at  all  times  uncomplainingly. 
And  it  was  long  before  his  preceptor  was  satisfied.  And  as  a 
consequence  of  that  satisfaction,  Veda  obtained  good  fortune 
and  universal  knowledge.     And  this  was  the  trial  of  Veda. 

"  And  Veda,,  having  received  permission  from  his  preceptor, 
and  leaving  the  latter's  residence  after  th«  completion  of  his 
studies,  entered  the  domestic  mode  o-f  life.  And  while  living 
in  his  own  house,  he  got  three  pupils.  And  he  never  told  them 
to  perform  any  work  or  to  obey  implicitly  his  own  behests  ; 
for  having  experienced  himself  much  woe  while  abiding  in 
the  family  of  his  preceptor,  he  liked  not  to  treat  them  with 
severity. 

**  After  a  certain  time,  Janamejaya  and  Paushya,  both  of 
the  order  of  Kshetrias,  arriving  at  his  residence  appointed  the 
Brahmana,  Veda,  as  their  spiritual  guide  (  Upadhyaya  ).  And 
one  day  while  about  to  depart  upon  some  business  relative  to 
a  sacrifice,  he  employed  one  of  his  disciples,  Utahka,  to  take 
charge  of  his  household.  '  Utanka,'  said  he,  '  whatsoever 
should  have  to  be  done  in  my  house,  let   it  be   done    by   thee 


52  MAHAEHARATA. 

•without  neglect.  '     And  having  given  these  orders  to  Utanlsai, 
he  went  on  his  journey. 

"  So  Utanka  always  mindful  of  the  injunction  of  his  pre- 
ceptor took  up  his  abode  in  the  latter's  house.  And  while 
Utanka  was  residing  there,  the  females  of  his  preceptor's 
house  having  assembled  addressed  him  and  said,  '  O  Utanka, 
thy  mistress  is  in  that  season  when  connubial  connection  might) 
be  fruitful.  Thy  preceptor  is  absent  ;  then  stand  thou  in  his 
place  and  do  the  needful.  '  And  Utanka,  thus  addressed, 
said  unto  those  women,  '  It  is  not  proper  for  me  to  do  this  at 
the  bidding  of  women.  I  have  not  been  enjoined  by  my  pre- 
ceptor to  do  aught  that  is  improper.  * 

"After  a  while,  his  preceptor  returned  from  his  journey. 
And  his  preceptor  having  learnt  all  that  had  happened,  became 
well  pleased  and,  addressing  Utanka,  said,  '  Utanka,  my  child, 
what  favor  shall  I  bestow  on  thee  ?  I  have  been  served  by 
thee  duly  ;  therefore  hath  our  friendship  for  each  other  in- 
creased. I  therefore  grant  thee  leave  to  depart.  Go  thou, 
and  let  all  thy  wishes  be  accomplished.' 

"  Utanka,  thus  addressed,  replied,  saying,  '  Let  me  do  some- 
thing that  you  wish,  for  it  hath  been  said, — He  who  bestoweth 
instruction  contrary  to  usage,  and  he  who  receiveth  it  contrary 
to  usage,  one  of  the  two  dieth,  and  enmity  springeth  up  between 
the  two. — I,  therefore,  who  have  received  thy  leave  'to  depart, 
am  desirous  of  bringing  thee  some  gratuity  due  to  a  preceptor.' 
His  master  upon  hearing  this  replied,  '  Utanka,  my  child,  wait 
a  while.'  Sometime  after,  Utanka  again  addressed  his  preceptor, 
saying,  '  Command  me  to  bring  that  for  gratuity  which  you 
desire,  '  And  his  preceptor  then  said,  '  my  dear  Utanka,  thou 
Last  often  told  me  of  your  desire  to  bring  something  by  way 
of  acknowledgment  for  the  instruction  thou  hast  received.  Go 
then  in  and  ask  thy  mistress  what  thou  art  to  bring  for  gratui- 
ty. And  bring  thou  that  which  she  directs.  '  And  thus  di- 
rected by  his  preceptor,  Utanka  addressed  his  preceptress,  say- 
ing, '  Madam,  I  have  obtained  my  master's  leave  to  go  home, 
and  I  am  desirous  of  bringing  something  agreeable  to  thee  as 
gratuity  for  the  instruction  I  have  received,  in  order  that  I  may 
not  depart  his  debtor,    Therefore,  please  to  command  me    what 


ADI  PARVA.  53 

I  am  to  bring  as  gratuity.'  Thus  addressed,  his  preceptress 
replied,  '  Go  unto  King  Paushya  and  beg  of  him  the  pair  of 
ear-rings  worn  by  his  Queen,  and  bring  them  hither.  Four  days 
hence  is  a  sacred  day  when  I  wish  to  appear  before  the  Brah- 
manas  (  who  may  dine  at  my  house  )  decked  with  these  ear- 
rino-s  Then  accomplish  this,  O  Utanka  !  If  thou  shouldst 
succeed,  good  fortune  shall  attend  thee  ;  if  not,  what  good 
canst  thou  expect  ?  ' 

*'  Utanka,  thus  commanded,  took  his  departure.  And  as 
he  was  passing  along  the  road  he  saw  a  bull  of  extraordinary 
size  and  a  man  of  uncommon  stature  mounted  thereon.  And 
that  man  addressed  Utanka  and  said,  '  Eat  thou  of  the  dung 
of  this  bull.  '  Utanka,  however,  Avas  unwilling  to  comply. 
The  man  said  again,  '  0  Utanka,  eat  of  it  without  scrutiny. 
Thy  master  ate  of  it  before.'  And  Utanka  signified  his 
assent  and  ate  of  the  dung  and  drank  of  the  urine  of  that 
bull,  and  rose  respectfully,  and  washing  his  hands  and  mouth 
went  to  where  King  Paushya  was. 

*'  Arrived  at  the  place,  Utanka  saw  Paushya  seated  (  on 
his  throne  ).  And  approaching  him  Utanka  saluted  the  mon- 
arch by  pronouncing  blessings  and  said,  '  I  am  come  a  peti- 
tioner to  thee.'  And  King  Paushya,  having  returned  Utanka's 
salutations,  said,  'Sir,  what  shall  I  do  for  thee  ?'  And  Utanka 
said,  '  I  am  come  to  beg  of  thee  a  pair  of  ear-rings  as  gratuity 
for  my  preceptor.  It  bchoveth  thee  to  give  me  the  ear-rings 
worn  by  thy  Rani.  ' 

*'  King  Paushya  replied,  '  Go  Utanka  into  the  female 
apartments  where  the  Rani  is  and  demand  them  of  her.  '  And 
Utanka  went  into  the  women's  apartments.  But  as  he  could 
not  discover  the  Rani,  he  again  addressed  the  Raja,  saying,  'it  is 
not  proper  that  I  should  be  treated  by  thee  with  deceit.  Thy 
Rani  is  not  in  the  private  apartments,  for  I  could  not  find  her.' 
The  Raja,  thus  addressed,  considered  for  a  while  and  replied, 
'Recollect,  Sir,  with  attention  whether  thou  beest  not  in  a  state 
of  defilement  in  consequence  of  contact  with  the  impurities  of  a 
repast.  My  Rani  is  a  chaste  wife  and  cannot  be  seen  by  any  one 
who  is  impure  owing  to  contact  with  the  leavings  of  a  repast. 
Nor  doth  she  herself  appear  in  sight  of  any  one  who  is  defiled.' 


64  KAHABHARATA." 

"  Utanka,  thus  informed,  reflected  for  a  while  and  then 
said,  'Yes,  it  must  be  so.  Having  been  in  a  hurry  I  performed 
my  ablutions  (  after  meal )  in  a  standing  posture.  '  Raja  Pau- 
sliya  then  said,  '  Here  is  a  transgression.  Purification  is  not 
properly  effected  by  one  in  a  standing  posture,  nor  by  one 
while  he  is  going  along.  '  And  Utanka  having  agreed  to  tliis, 
sat  down  with  his  face  towards  the  East,  and  washed 
his  face,  hands,  and  feet  thoroughly.  And  he  then,  without 
noise,  sipped  thrice  of  water  free  from  scum  and  froth,  and  not 
warm,  and  just  sufficient  to  reach  his  stomach  and  wiped  his  face 
twice.  And  he  then  touched  with  water  the  apertures  of  his 
organs  (  eyes,  ears,  &c.  &c.  )  And  having  done  all  this,  he  once 
more  entered  the  apartments  of  the  wo-men.  And  this  time  he 
saw  the  Rani.  And  as  the  Rani  perceived  him,  she  saluted  him 
respectfully  and  said,  'Welcome,  Sir,  command  me  what  I  am  to 
do.'  And  Utanka  said  unto  her,  '  it  behoveth  thee  to  give  me 
those  ear-rings  of  thine,  I  beg  them  as  a  present  for  my  preceptor.' 
And  the  Rani  having  been  highly  pleased  with  Utanka's  con- 
duct and,  considering  that  Utanka  as  an  object  of  charity  could 
not  be  passed  over,  took  off  her  ear-rings  and  gave  them  to  him. 
And  she  said,  '  these  ear-rings  are  very  much  sought  after  by 
Takshaka,  King  of  the  Serpents.  Therefore  shouldst  thou  carry 
them  with  the  greatest  care.' 

And  Utanka  being  told  this,  said  unto  the  Rani,  '  Lady,  bo 
under  no  apprehension.  Takshaka,  Chief  of  the  Serpents,  is 
not  able  to  overcome  me.'  And  having  said  this,  and  taking 
leave  of  the  Rani,  he  went  back  into  the  presence  of  Paushya, 
and  said,  '  Paushya,  I  am  gratified.'  Tlien  Paushya  said  to 
Utanka,  'A  fit  object  of  charity  can  only  be  had  at  long  in- 
tervals. Thou  art  a  qualified  guest,  therefore  do  I  desire  to 
perform  a  sraddha.  Tarry  thou  a  little.  And  Utanka  replied, 
*  Yea,  I  will  tarry,  and  beg  that  the  clean  provisions  that  are 
ready  may  be  soon  brought  in.'  And  the  Raja  having  signified 
his  assent,  he  entertained  Utanka  duly.  And  Utanka  seeing 
that  the  food  placed  before  him  had  hair  in  it,  and  also  that  it 
was  cold,  thought  it  unclean.  And  he  said  unto  Paushya, 
'  Thou  givest  me  food  that  is  unclean,  therefore  shalt  thou 
lose  thy  sight.'    And   Paushya  in  answer  said      '  And  because 


ADI  PARVA,  5o 

dost  thou   impute   unci eanness  to  food  that  is   clean,   therefore 
shalt  thou  be  without  issue.'     And  Utanka  thereupon  rejoined, 

*  It  behoveth  thee  not,  after  having  offered  me  unclean  food, 
to  curse  me  in  return.     Satisfy  thyself  by  occular  proof.' 

"  And  Paushya  seeing  the  food  alleged  to  be  unclean  satis- 
fied himself  of  its  uncleanliness.  And  Paushya  having  ascer- 
tained that  the  food  was  truly  unclean,  being  cold  and  mixed 
with  hair,  prepared  as  it  was  by  a  woman  with  unbraided 
hair,  began  to  pacify  the  Rishi  Utanka,  saying  '  Sir,  the  food 
placed  before  thee  is  cold,  and  doth  contain  hair,  having  been 
prepared  without  sufficient  care.  Therefore  I  pray  thee  pardon 
me.  Let  me  not  become  blind.  '  And  Utanka  answered,  'what 
I  say  must  come  to  pass.  Having  become  blind,  thou  mayst, 
however,  recover  thy  sight  before  long.  Grant  that  thy  curse 
also  doth  not  take  effect  on  me. '     And  Paushya   said  unto  him, 

*  I  am  unable  to  revoke  my  curse.  For  my  wrath  even  now  hath 
not  been  appeased.  But  thou  knowest  not  this.  For  a  Brah- 
mana's  heart  is  soft  as  new-churned  butter,  even  though  his 
words  bear  a  sharp-edged  razor.  It  is  otherwise  in  respect  of 
these  with  the  Kshetriya.  His  Avords  are  soft  as  new-churned 
butter,  but  his  heart  is  as  a  sharp-edged  tool.  Such  being 
the  case,  I  am  unable,  because  of  the  hardness  of  my  heart,  to 
neutralise  my  curse.  Then  go  thou  thy  ways.  '  To  this  Utanka 
made  answer,  'I  showed  thee  the  uncleanness  of  the  food  offer- 
ed to  me,  and  I  was  even  now  pacified  by  thee.  Besides,  saidsfc 
thou  at  first  that  because  I  imputed  uncleanness  to  food  that 
was  clean  I  should  be  without  issue.  But  the  food  being  truly 
unclean,  thy  curse  cannot  affect  me.  Of  this  I  am  sure. '  And 
Utanka  having  said  this  departed  with  the  ear-rings. 

"  On  the  road  Utanka  perceived  coming  towards  him  a 
naked  idle  beggar  sometimes  coming  in  view  and  sometimes 
disappearing.  And  Utanka,  having  occasion,  put  the  ear- 
rings on  the  ground  and  went  for  water.  In  the  meantime  the 
beggar  came  quickly  to  the  spot  and  taking  up  the  ear-rings 
ran  away.  And  Utanka  having  completed  his  ablutions  in 
water  and  purified  himself  and  having  also  reverently  bowed 
down  to  the  gods  and  his  spiritual  masters  pursued  the  thief 
with  the  utmost  speed.     And  having  with  great  difficulty  over- 


55  MAHAEHARATA, 

taken  him,  lie  seized  him  with  force.  But  at  that  instant  the 
person  seized,  quitting  the  form  of  a  beggar  and  assuming  his 
real  form,  viz,  that  of  Takshaka,  sj^eedily  entered  a  large  hole 
open  in  the  ground.  And  having  got  in,  Takshaka  proceeded  to 
his  own  abode,  the  region  of  the  serpents. 

"  Now,  Utanka,  recollecting  the  words  of  th«  Rani,  pursued 
the  Serpent,  and  began  to  dig  open  the  hole  with  a  stick  but 
was  unable  to  make  much  progress.  And  Indra  beholding 
his  distress  sent  his  thunder-bolt  (Vajra)  to  his  assistance. 
Then  the  thunder-bolt  entering  that  stick  enlarged  that  hole. 
And  Utanka  began  to  enter  the  hole  after  the  thunder-bolt. 
And  having  entered  it  he  beheld  the  region  of  the  Serpents 
infinite  in  extent,  filled'  with  hundreds  of  palaces  and  elegant 
mansions  with  turrets  and  domes  and  gateways,  abounding  with 
wonderful  places  for  various  games  and  entertainments.  And 
Utanka  then  glorified  the  serpents  by  the  following  slokas  : — 

Ye  Serpents,  subjects  of  King  Airavata,  splendid  in 
battle  and  showering  weapons  on  the  field  like  lightning-charg- 
ed clouds  driven  by  the  winds !  Handsome  and  of  various 
forms  and  decked  with  many-colored  ear-rings,  ye  children  of 
Airavata,  ye  shine  like  the  Sun  in  the  firmament  !  On  the 
northern  banks  of  the  Ganges  are  many  habitations  of  serpents. 
There  I  constantly  adore  the  great  serpents.  Who  except  Ai- 
ravata would  desire  to  move  in  the  burning  rays  of  the  Sun  ? 
When  Dhrita-rashtra  (  Airavata's  brother  )  goes  out,  twenty- 
eight  thousand  and  eight  serpents  follow  him  as  his  attendants. 
Ye  who  move  near  him  and  ye  who  stay  at  a  distance  from  him, 
I  adore  all  ye  that  have  Airavata  for  your  elder  brother. 

'  I  adore  thee  also,  to  obtain  the  ear-rings,  O  Takshaka,  Avho 
formerly  dwelt  in  Kurukshetra  and  the  forest  of  Khandava  ! 
Takshaka  and  Aswasena,  ye  are  constant  companions  Avho 
dwell  in  Kurukshetra  on  the  banks  of  the  Ikshumati  !  I  also 
adore  the  illustrious  Srutasena,  the  younger  brother  of  Takshaka, 
who  resided  at  the  holy  place  called  Mahadyuman  with  a  view 
to  obtain  the  Chiefship  of  the  Serpents.' 

"  The  Brahmana  Rishi  Utanka  having  saluted  the  chief 
serpents  in  this  manner,  obtained  not,  however,  the  ear-rings. 
And   he  thereupon   became  very  thoughtful.    And  when  he 


ADI  PARYA.  57 

saw  that  he  obtained  not  the  ear-rings  even  though  he  had 
adored  the  serpents,  he  then  looked  about  liim  and  beheld 
two  women  over  a  loom  weaving  a  piece  of  cloth  with  a  fine 
shuttle  ;  and  in  the  loom  were  black  and  white  threads.  And 
he  likewise  saw  a  wheel,  with  twelve  spokes,  turned  by  six 
boys.  And  he  also  saw  a  man  with  a  handsome  horse.  And 
he  began  to  address  them  the  following  mantras  : — 

'  This  wheel  whose  circumference  is  marked  by  twenty  four 
divisions  representing  as  many  lunar  changes  is  furnished  with 
three  hundred  spokes  !  It  is  set  in  continual  motion  by  six 
boys  (  the  seasons  )  !  These  damsels  representing  universal 
mature  are  v/eaving  without  intermission  a  cloth  with  threads 
black  and  white,  and  thereby  ushering  into  existence  the 
manifold  worlds  and  the  beings  that  inhabit  them  !  Thou 
wielder  of  the  thunder,  the  protector  of  the  universe,  the  slayer 
of  Vritra  and  Namuchi,  thou  illustrious  one  who  wearest  the 
black  cloth  and  display eth  truth  and  untruth  in  the  universe, 
thou  who  ownest  for  thy  carrier,  the  horse  received  from  the 
depths  of  the  ocean,  and  which  is  but  another  form  of  Agni 
<  the  god  of  fire  ),  I  bow  to  thee,  thou  supreme  Lord,  thou 
Lord  of  the  three  worlds,  O  Purandara  !' 

"Then  the  man  with  the  horse  said  unto  Utanka,  'lam 
gratified  by  this  thy  adoration.  What  good  shall  I  do  to  thee  V 
And  Utanka  replied,  '  even  let  the  serpents  be  brought  under 
my  control.'  Then  the  man  rejoined,  'Blow  into  this  horse.'  And 
Utanka  bleAv  into  that  horse.  And  from  the  horse  thus  blown 
into,  there  issued,  from  every  aperture  of  his  body,  flames  of  fire 
with  smoke,  by  which  the  region  of  the  Nagas  was  about  to  be 
consumed.  And  Takshaka,  surprised  beyond  measure  and  terri- 
fied by  the  heat  of  the  fire,  hastily  came  out  of  his  abode 
taking  the  ear-rings  with  him,  and  said  unto  Utanka,  '  Pray, 
Sir,  take  back  the  ear-rings.'     And  Utanka  took  them  back. 

"But  Utanka  having  recovered  his  ear-rings  thought,  '0  this 
is  that  sacred  day  of  my  preceptress.  I  am  at  a  distance. 
How  can  I,  therefore,  show  my  regard  for  her  V  And  when 
Utanka  was  anxious  about  this,  the  man  addressed  him  and 
said,  '  Ride  this  horse,  Utanka,  and  he  will  in  a  moment 
carry  thee  to  thy  master's  abode. '     And  LTtanka  having  signi- 

S 


58  MAHABHARATA. 

fied  his  assent,   mounted  the   horse   and  presently  reached  his 
preceptor's  ihonse. 

"  And  his  preceptress  that  morning  after  having  bathed  was 
dressing  her  hair  sitting,  thinking  of  uttering  a  curse  on  Utanka 
if  he  should  not  return  within  time,  Eut  in  the  meantime 
Utanka  entered  his  preceptor's  abode  and  paid  his  respects  to 
his  preceptress  and  presented  her  the  ear-rings.  '  Utanka/  said 
she,  '  thou  hast  arrived  at  the  proper  time  at  the  proper 
place.  Welcome,  my  child  !  Thou  art  innocent  and  therefore 
I  do  not  curse  thee  !  Good  fortune  is  even  before  thee.  Let 
thy  wishes  be  crowned  with  success  !' 

"  Then  Utanka  waited  on  his  preceptor.  And  his  preceptor 
said,  '  Thou  art  welcome !  What  hath  occasioned  thy  long 
absence  ?  '  And  Utanka  replied  to  his  preceptor,  '  Sir,  in  the 
execution  of  this  my  business  obstruction  was  offered  by 
Takshaka  the  King  of  serpents.  Therefore  had  I  to  go  to  the 
region  of  the  Nagas,  There  I  saw  two  damsels  sitting  over  a 
loom,  v/eaving  a  fabric  with  black  and  white  threads.  Pray,  v/hat 
is  that  ?  There  likewise  I  beheld  a  wheel  with  twelve  spokea 
ceaselessly  turned  by  six  boys.  What  too  doth  that  import  ? 
Who  also  is  the  man  that  I  saw  ?  And  what  the  horse  of 
extraordinary  size  likewise  beheld  by  me  ?  And  Avhen  I  was 
on  the  road  I  also  saw  a  bull  with  a  man  mounted  thereon, 
by  whom  I  was  endearingly  accosted  thus — Utanka,  eat  of 
the  dung  of  this  bull,  which  v/as  also  eaten  by  thy  master. — So 
I  ate  of  the  dung  of  that  bull  according  to  his  words.  Who 
also  is  he  ?  Therefore,  enlightened  by  thee,  I  desire  to  hear 
all  about  them. ' 

"And  his  preceptor  thus  addressed  said  unto  him,  'Tiie 
two  damsels  thou  hast  seen  are  Dhata  and  Vidhata  ;  the  black 
and  white  threads  denote  night  and  day  ;  the  wheel  of  twelve 
spokes  turned  by  the  six  boys  signifieth  the  year  comprising  six 
seasons.  The  man  is  Parjanya,  the  deity  of  rain  ;  and  the  horse 
is  Agni,  the  god  of  fire.  The  bull  that  thou  hast  seen  on  the 
road  is  Airavata,  the  king  of  elephants ;  the  man  mounted 
thereon  is  Indra  ;  and  the  dung  of  the  ,bull  which  was  eaten  by 
thee  was  Aiarlta.  It  was  certainly  for  this  (last)  that  thou  hast 
not  met  with   death  in  the   region   of  the   Nagas  ;   and   Indra 


AD  I  PARVA,'  o9 

mho  is  my  friend  having  been  mercifully  inclined  showed  thee 
favor.  It  is  for  this  that  than  rcturnset  safe,  taking  the  ear- 
rings with  thee.  Then,  O  thou  amiable  one,  I  give  thee  leave 
to  depart.     Thou  shalt  obtain  good  fortune.' 

"  And  Utanka,  having  obtained  his  master's  leave,  moved  by 
anger  and  resolved  to  revenge  himself  on  Taksh^ka,  proceeded 
towards  Hastinapura.  That  excellent  Brahmana  soon  reached 
Hastinapura,  And  Utanka  then  waited  upon  King  Janamejaya 
who  had  sometime  before  returned  victorious  from  Takshashilaj 
And  Utanka  saw  the  victorious  monarch  surrounded  on  all  sides 
by  his  ministers.  And  he  pronounced  benedictions  on  him  in 
proper  form*  And  Utanka  addressed  the  monarch  at  the 
proper  moment  in^  speech  of  correct  accent  and  melodious 
sounds,  saying,  '  O  thou  best  of  monarchs  !  How  is  it  that 
thou  spendest  thy  time  like  a  child  when  there  is  another  matter 
that  urgently  demandeth  thy  attention  ?  '  " 

Sauti  said : — "  The  monarch  Janamejaya,  thus  addressed, 
saluting  that  excellent  Brahmana  replied  unto  him,  'In  cherish- 
ing these  my  subjects  I  do  discharge  the  duties  of  my  noble 
tribe.  Say,  what  is  that  business  to  be  done  by  me  and  which 
hath  brought  thee  hither.' 

"  That  foremost  of  Bmhman-as   and   distinguished,  beyond 
all  for  good  deeds,  thus  addressed  by  the  excellent   monarch   of 
large  heart,  replied   unto  him,  '  O  King  !  the   business  is  tby 
©wn  that  demandeth  thy  attention  ;  therefore  do  it  please.     O 
thou  King  of  kings  !  thy  father  was  deprived  of  life  by  Taksh- 
ak-a.  :    therefore  do   thou    avenge    thy    father's   death   on   that 
vile  serpent.     The  time  hath  come,  I  ween,  for  the  act  of  ven- 
geance ordained  by  the  fates.     Go  then  and   avenge   the   death 
of  thy   magnanimous  father  who,   unoffending   being  bitten  by 
that  vile  serpent,    was  reduced  to  the   five   elements   even  like 
a  tree  stricken  by   thunder.     The   wicked  Takshaka,  vilest   of 
the  serpent  race,  intoxicated   with    power   committed  an  un- 
necessary act  when  he  bit  the   King,  thy   god-like  father.,  the 
protector  of  the  race  of  royal   saints.     Wicked  in.  his  deeds, 
he  even   caused   Kasyapa   (  the  prince  of  physicians  )  to  turn 
back  when   he  was   coming   for  the  relief    of  thy    father.      Ife 
behoveth  tkee  to   burn  the  wicked  wretch   in  the  blazing  fire 


go  MASABHIRATAJ 

of  a  Snake-sacrifice.  0  King  !  give  instant  orders  for  the 
sacrifice.  It  is  thus  that  thou  canst  avenge  the  death  of  thy 
father.  And  a  very  great  favour  shall  have  also  been  shown 
to  me.  For  by  that  malignant  wretch,  O  virtuous  Prince, 
my  business  also  was  on  one  occasion  obstructed  while  proceed- 
ing  on  account  of  my  preceptor.'  " 

Sauti  continued  : — ^"The  monarch  having  heard  these  words, 
was  enraged  with  Takshaka.  The  speech  of  Utanka  inflamed 
the  prince,  even  as  the  sacrificial  fire  with  clarified  butter. 
Moved  by  grief  also,  in  the  presence  of  Utanka  himself  the 
prince  asked  his  ministers  the  particulars  of  his  father's  journey 
to  the  regions  of  the  blessed.  And  when  he  heard  all  the 
circumstances  of  his  father's  death  from  the  lips  of  Utanka, 
he  was  overcome  with  pain  and  sorrow.  " 

And  thus  ends  the  section  called  Paushya  of  the  Adi  Parva,. 
of  the  blessed  Mahabharata. 


Section  IV. 

(Pauloma  Parva). 

Ugrasrava   Sauti,  the  son  of  Lomaharshana,   versed   in  the 
Puranas,   being   in   the    forest   of    Naimisha,     at   the   twelve 
years'  sacrifice  of  Saunaka  surnamed  Kulapati,  stood  before  the 
Rishis  in  attendance.     Having  studied  the  Puranas  with  great 
pains   and   therefore  acquainted  with    them    thoroughly,  with 
joined   hands  he  addressed  them  thus,  "  I  have  graphically  des- 
cribed to  ye  the  history  of  Utanka  which  is   one  of  the   causes 
of  King  Janamejaya's    Snake-sacrifice.     What,   reverend   Sirs, 
do  ye  wish  to  hear  ?     What  shall    I    relate  to  ye  ?  "     The  holy 
men  replied,   "  0  son  of  Lomaharshana,    we  shall  ask  thee  and 
thou  wilt  reply    unto  us  anxious  to  hear,    recounting  some  ex- 
cellent stories.     Saunaka    our   reverend    master  is   at  present 
attending  in  the  apartment  of  the  holy  fire.     He  is  acquainted 
with   those  divine  stories  which  relate  to  the  gods  and   Asuraa. 
He  adequately  knoweth    the  histories  of   men,  serpents,   and 
Gandiiarvas.     Further,  O  Sauti,   in  this  sacrifice   that   learned 
Brahmana  is  the  chief.     He  is  able,    faithful  to  his  vows,    wise, 
a   master   of    the   shastras  and    the  Aranyaka,   a  speaker   of 


AD  I  PARVA.  61 

trutli,  a  lover  of  peace,  a  mortifier  of  the  flesh,  and  an  observer 
of  the  penances  according  to  the  ordinance.  He  is  respected 
by  us  all.  It  behoves  us  therefore  to  wait  for  him.  And  when 
he  is  seated  on  his  highly  respected  seat,  thou  wilt  answer  what 
that  best  of  Dwijas  shall  ask  of  thee.  " 

Sauti  said,  "  Be  it  so.  And  when  the  high-souled  master 
hath  been  seated,  by  him  questioned  I  will  narrate  sacred 
stories  on  a  variety  of  subjects."  After  a  while  that  excellent 
Brahmana  (Saunaka)  having  duly  performed  all  his  duties, 
and  having  propitiated  the  gods  with  prayei-s  and  the  manes 
of  his  fathers  with  oblations  of  water,  came  back  to  the  place 
of  sacrifice,  where  with  Sauti  seated  hefore  were  the  assembly 
of  saints  of  rigid  vows  sitting  at  their  ease.  And  when 
Saunaka  was  seated  in  the  midst  of  the  Ritwikas  and  Sadasyas, 
who  were  also  returned  to  their  places,  he  spake  as  foUoweth. 


Section  V, 
C  Pauloma  Parva  continued.  ) 

Saunaka  said,  "  Child,  thy  father  formerly  read  the  whole 
of  the  Puranas,  O  son  of  Lomaharshana,  and  the  Bharata  with 
Krishna-Dwaipayana.  Hast  thou  also  made  them  thy  study  ? 
In  those  ancient  records  are  interesting  stories  and  the  history 
of  the  first  generations  of  the  wise  men,  all  which  we  heard 
rehearsed  by  thy  sire.  In  the  first  place,  I  am  desirous  of 
hearing  the  history  of  the  race  of  Bhrigu.  Recount  thou  that 
history  ;  we  are  attentive  to  listen  to  thee.  " 

Sauti  answered  : — "  By  me  hath  been  acquired  all  that  was 
formerly  studied  by  the  high-souled  Brahmanas  including  Vai- 
sampayana  and  repeated  by  them  ;  by  me  hath  been  acquired 
all  that  had  been  studied  by  my  father.  O  descendant  of  the 
Bhriofu  race,  attend  then  to  so  much  as  relateth  to  the  exalted 
race  of  Bhrigu,  revered  by  Indra  and  all  the  gods,  by  the 
tribes  of  Rishis  and  Marutas  (Winds).  O  great  Muni,  I  will 
first  then  properly  recount  the  story  of  this  family,  belonging 
to  the  Puranas. 

"  The    great  and  blessed  saint  Bhrigu,  we  are  informed,  was 
begot  by  the  self-existing  Brahma  from  the  fire  at  the    sacrifice 


G>2  KABABHARA'TA, 

of  Varuna.  And  Bhrigu  had  a  son  whom  he  dearly  loved  named 
Chyava7ia.  And  to  Chyavana  was  born  a  virtuous  son  called 
Pramati.  And  Pramati  had  a  son  named  Ruru  by  Ghritachi: 
(the  celestial  danceuse).  And  to  Ruru  also  by  his  wife  Pramad- 
vara,  was  born  a  son,  whose  name  was  Sunaka.  He  was, 
O  Saunaka,  thy  great  ancestor  exceedingly  virtuous  in  his  ways. 
He  v/as  devoted  to  asceticism,  of  great  peputartion,  learned  in 
the  law,  and  eminent  among  those  having  a  knowledge  of  the- 
Vedas.  He  was  virtuous,  truthful,  and  of  well  regulated  fare.  " 
Saunaka  said.—"  0  son  of  Suta,  I  ask  thee  why  the  illus- 
trious son  of  Rhrlgu  was  named  Chyavana.     Do  tell  me  all.  " 

Sauti  replied : — "  Bhrigu  had  a  vnfe  v/hom  he  dearly  loved^ 
named  Puloma.  She  became  quick  with  child  by  Bhrigu.  And 
one  day  while  the  virtuous  and  continent  Puloma  was  in  that 
condition,  Bhrigu,  great  among  those  that  are  true  to  "  their 
religion,  leaving  her  at  home  went  out  to  perform  his  ablutions. 
It  was  then  that  a  Rakshasa  called  Puloma  came  to  Bhrigu 's 
abode.  And  entering  the  Rishi's  abode,  the  Rakshasa  saw  the 
wife  of  Bhrigu,  irreproachable  in  everything.  And  seeing  her 
he  became  filled  with  lust  and  lost  his  reason.  The  beautiful 
Puloma  entertained  the  Rakshasa  thus  arrived,  with  roots  and 
fruits  of  the  forest.  And  the  Rakshasa  burning  with  desire 
upon  having  seen  her,  became  very  much  delighted  and  resolv- 
ed, 0  good  sage,  to  bear  her  away  who  was  so  blameless  in 
every  respect. 

"  'My  design  is  accomplished'  said  the  Rakshasa,  and  so  seiz- 

incT  that  beautiful  matron  he   carried  her  away.     And,   indeed, 

she  of  agreeable  smiles  had  been  betrothed  by  her  father  to  the 

Rakshasa  himself,   although   the  former  subsequently  bestowed 

her  according  to  due  rites  on  Bhrigu.  O  thou  of  the  Bhrigu  race, 

this  wound  rankled  deep  in  the  Rakshasa's  mind  and  he  thought 

the  present  a  very  good  opportunity  for  carrying  the  lady  away. 

"  And   the   Rakshasa   saw  in   the   apartment  in  which  the 

sacrificial  fire  was  kept   that   element  burning   brightly.    And 

the   Rakshasa   then   asked   the   flaming   element,    'Tell     me, 

O  Agni,  whose  wife  this   woman  rightfully   is.     Thou   art   the 

mouth   of  the   gods,    therefore   art  thou    bound  to  answer  my 

question.     This  lady  of  superior  complexion  had  been  first   ac- 


ADI  PARYA,  -03 

tepted  by  me  as  wife  ;  but  her  father  subsequently  bestowed 
her  on  the  false  Bhrigu.  Tell  me  truly  if  this  fair  one  can  be 
regarded  as  the  wife  of  Bhrigu,  for  having  found  her  alone  I  am 
resolved  to  bear  her  away  by  force  from  the  hermitage.  My 
heart  burneth  with  rage  when  I  reflect  that  Bhrigu  hath  got 
possession  of  this  woman  of  slender  waist  first  betrothed  to 
myself.'" 

Sauti  continued : — "  la  this  manner  the  Rakshasa  asked 
the  flaming  god  of  fire  again  and  again  whether  the  lady  was 
Bhrigu's  wife.  And  the  ged  was  in  fear  to  return  an  answer. 
'  Thou,  O  god  of  fire,'  said  he, '  residest  continually  within  every 
creature,  as  witness  of  their  merits  and  demerits.  O  thou 
respected  one,  then  answer  my  question  truly.  Has  not  Bhrigu 
appropriated  her  who  was  chosen  by  me  as  my  wife  ?  Thou 
shouldst  declare  truly  whether,  therefore,  she  is  my  wife  by 
first  choice.  After  thy  answer  as  to  whether  she  is  the  wife  of 
Bhrigu,  I  will  bear  her  away  from  this  hermitage  even  in  thy 
sight.     Therefore  answer  thou  truly.'  " 

Sauti  continued  : — "  The  Seven-flamed  god  having  heard 
these  words  of  the  Bakshasa  became  exceedingly  distressed, 
being  afraid  of  telling  a  falsehood  and  equally  afraid  of  Bhrigu's 
curse.  And  the  god  at  length  made  answer  in  words  that  came 
out  slowly.  *  This  Puloma  was,  indeed,  first  chosen  by  thee, 
O  Rakshasa,  but  she  was  not  taken  by  thee  with  holy  rites  and 
invocations.  But  this  far-famed  lady  was  bestowed  by  her 
father  on  Bhrigu  in  gift  from  desire  of  a  blessing.  She  was  not 
bestowed  on  thee  !  O  Rakshasa,  this  lady  Avas  duly  made  by 
the  Rishi  Bhrigu  his  wife  with  Vedic  rites  in  my  presence. 
This  is  she — I  know  her.  I  dare  not  speak  a  falsehood.  O  thou 
best  of  RakshasaS;  falsehood  is  never  respected  in  this  world.'  " 


Section  VI. 

(  Pauloma  Parvd  continued.  ) 

Sauti  said  : — "  O   Brahmana,  having   heard   these  words  of 

the  god  of  fire,  the  Rakshasa  assumed  the  form  of  a   boar,  and 

seizing  the  lady  carried   her  away  with   the  speed   of  the  wind, 

even  of  thought,  Then  the  child  of  Bhrigu  residing  in  her  body 


Zi  MAHABHARATA, 

enraged  at  such  violence,  dropped  from  his  mother's  womb,  for 
which  lie  obtained  the  name  of  Chyavana.  And  the  Rakshasa 
perceiving  the  infant  drop  from  the  mother's  womb,  shining 
like  the  sun,  quitted  his  grasp  of  the  woman  and  fell  down 
and  was  instantly  converted  into  ashes.  And  the  beautiful 
Puloma  distracted  with  grief,  O  Brahmana  of  the  Bhrigu  race, 
took  up  her  offspring  Chyavana  the  son  of  Bhrigu  and  walked 
away.  And  Brahma,  the  Grand-father  of  all,  himself  saw  her, 
the  faultless  wife  of  his  son,  weeping  with  eyes  full  of  tears. 
And  the  Grand-father  of  all  comforted  her  who  was  wedded  to 
his  son.  And  of  the  drops  of  tears  which  fell  from  her  eyes  was 
formed  a  great  river.  And  tliat  river  began  to  follow  the  foot- 
steps of  the  wife  of  the  great  ascetic  Bhrigu.  And  the  Grand- 
father of  the  woi-lds  seeing  that  river  follow  the  path  of  his  son'.s 
wife  gave  it  a  name  himself,  and  he  called  it  Vadhusard.  And 
it  passeth  by  the  hermitage  of  Chyavana.  And  in  this  manner 
was  born  Chyavana  of  great  ascetic  power,  the  son  of  Bhrigu, 

"  And  Bhrigu  saw  his  child  Chyavana  and  its  beautiful 
mother.  And  the  Rishi  in  a  rage  asked  her,  *  By  whom  wast 
thou  made  known  to  that  Rakshasa  resolved  to  carry  thee 
away  ?  O  thou  of  agreeable  smiles,  the  Rakshasa  could  not 
know  thee  for  my  wife.  Therefore  tell  me  who  it  was  that  told 
the  Rakshasa  so,  inorder  that  I  may  curse  him  from  anger.' 
And  Puloma  replied,  '  O  possessor  of  the  six  attributes,  I  was 
discovered  to  the  Rakshasa  by  Agni  (the  god  of  fire).  And  he 
bore  me  away  crying  like  the  Kurari  (  female  Osprey. )  And 
it  was  only  by  the  ardent  splendour  of  this  thy  son  that  I  was 
rescued  ;  for  the  Rakshasa  (seeing  this  infant)  let  me  go  and 
himself  falling  to  the  ground  was  turned  into  ashes.'  " 

Sauti  continued  : — "  Bhrigu  upon  hearing  this  account  from 
Puloma  became  exceedingly  enraged.  And  in  excess  of  passion 
the  Rishi  cursed  Agni,  saying,  'Thou  shalt  eat  of  all  things.'  " 

So  ends  the  sixth  Section  called  "  the  curse  on  Agni  "  in 
the  Adi  Parva, 


Section  VII. 

(  Pauloma  Parva  continued,  ) 

Sauti   said : — "  The   god   of  fire   enraged   at   the  curse  of 
Bhrigii,   thus  addressed  the  Rishi : — '  What  meaneth  tliis  rash- 
ness, O  Brahmana,  that  thou  hast  displayed  towards  me  ?  What 
transgression   can   be    imputed   to  me  v/ho  was  laboring  to  do 
justice  and  speak  the  truth  impartially  ?    Being  asked   I   gave 
the  true  answer.     A  witness  who  when  interrogated  respecting 
a  fact  of  which  he  hath  knowledge  representeth  otherwise  than 
it  is,  ruineth  his  ancestors  and  descendants  both  to  the  seventh 
generation.     He   too,   who,    being   fully   informed   of    all  the 
circumstances  of  an  affair,   doth  not  disclose   what  he  knoweth 
when  asked,  is  undoubtedly  stained  with  guilt.    I  also  can  curse 
thee,  but  Brahmanas   are  held   by   me   in   high   respect.     Al- 
though  these  be  known  to  thee,  O  Brahmana,  I  will  yet  speak 
of  them,  so  please  attend  !  Having  by  ascetic  power  multiplied 
myself,   I  am   present  in  various  forms,  in  places  of  the  daily 
homa,  in  sacrifices  extending  for  years,   in  places   where   holy 
rites  are  performed  (such  as  marriage,  &c.),   and  in  other  sacri- 
fices.    With   the   butter  that  is  poured  upon  my  flame  accord- 
ing to  the  ordinances  declared  in  the  Vedas,  the  Devas  and  the 
Pitris  are  appeased.     The  Devas  are  the  waters ;  the  Pitris  are 
also  the  waters.   The  Devas  have  with  the  Pitris  an  equal  right 
to  the  sacrifices  called  the  Davshas  and  Pwrnd-mashas.     The 
Devas  therefore  are  the  Pitris  ;  and  the  Pitris,  the  Devas.  They 
are  identical  beings,  worshipped  together  and  also  separately  at 
the  changes  of  the  moon.   The  Devas  and  the  Pitris  eat  what  h 
poured  upon  me.   I  am  therefoi'e  called  the  mouth  of  the  Devas 
and  the  Pitris.  At  the  new  moon  the  Pitris,  and  at  the  full  moon 
the  Devas,  are  fed  through  my   mouth,   eating   of  the  clarified 
butter  that  is  poured  on  me.     Being,  as  I  am,  their  inouth,  how 
am  I  to  be  an  eater  of  all  things  (clean  and  unclean)  ? ' 

"  Then  Agni,  after  reflecting  for  a  Avhile,  withdrew  himself 
from  all  places  ;  from  places  of  the  daily  homa  of  the  Brah- 
manas, from  all  long-extending  sacrifices,  from  places  of  holy 
rites,  and  from  other  ceremonies.  Without  their  0ms  and 
Vashats,  and  deprived  of  their  Siuadhds  and  Siudhds  (sacrificial 
mantras  of  great  mystery),  the  whole  body  of  creatures  became 

9 


65  MAHABHARATA. 

much  distressed  for  the  loss  of  their  (sacrificial)  fire.   The  Rislus 
in  great  anxiety  went  to  the  gods  and  addressed  them   thus  :— 
*  Ye  immaculate  beings  !  the  three  regions  of  the  universe  are 
confounded  at  the  cessation  of  their  sacrifices    and   ceremonies 
in  consequence   of  the   loss  of  nre  !    Ordain  what  is  to  be  done 
in  this  matter,  so  that  there  may  be  no  loss  of  time.'     Then  the 
Kishis  and  the  gods  went  together  into  the  presence  of  Brahma. 
And  they  represented   to   him    all   about   the  curse   on   Agni 
and   the  consequent  interruption  of  all  ceremonies.     And  they 
said,  '  O  thou  greatly  fortunate  one  !  Agui  hath  been  cursed  by 
Bhrigu.  for -some  reason.     Indeed,  being  the  mouth  of  the   goda 
and  also  the  first  who  eateth  of  what   is   offered  in   sacrifices, 
the  eater  also   of  the   sacrificial  butter,     how   shall   Agni  be 
reduced   to  the   condition   of    one   who   eateth    of  all   things 
promiscuously  ?'   And  the  creator  of  the  universe  hearing  those 
words  of  theirs  summoned  Agni  to  his  presence.     And  BrahmS, 
addressed  Agni  the  creator  of  all  and  eternal  as  himself  in  these 
gentle  wxjrds  :— 'Thou  art  the  creator  of  the  worlds  and  thou  art 
their  destroyer  !    Thou  preservest  the  three    worlds    and   thou 
art   the   promoter  of    all   sacrifices   and    ceremonies  !     There- 
fore   behave   thyself  so   that   ceremonies   be  not  interrupted. 
And   O    thou   eater   of  the   sacrificial    butter,    why  dost  thou 
act   so   foolishly,   being   as   thou   art  the   Lord   of  all  ?  Thou 
alone   art    always     pure   in     the    universe   and   thou  art   its 
stay  !  Thou  shalt  not,  with   all  thy  body,  be  reduced  to   the 
state   of  one  who   eateth   all  things  promiscuously.     O  thou  of 
flames,  the  flam.e  that  is  in  thy  viler   parts   shall  alone   eat   of 
all   things   alike.     That  body   ef  thine   which  eateth  of  flesh 
(being  in  the  stomach  of  all  carnivorous  animals)  shall  also   eat 
of  all   things  promiscuously.     And   as  every   thing  touched  by 
the  sun's  beams  becometh    pure   so   shall   everything  be   pure 
that  shall  be  burnt  by  thy  flames.   Thou,  O  fire,  art  the  supreme 
energy  born  of  thy  own  power.     Tlien,  O  Lord,  by  that   power 
of  thine  make  the  Rishi's  curse  true.     Continue  to  receive  thy 
own  portion  and  that  of  the  gods,   offered  at  thy  mouth.'  " 

Sauti  continued  : — "  Then  Agni  replied  to  the  Grand-father, 
'So  be  it.'  And  he  then  went  away  to  obey  the  command  of  the 
supreme  Lord.  The  gods  and  the  Eishis  also  in  delight  returued 


ADI  PARVA.  67 

to  tlie  place  whence  ihoy  came.  And  the  Rishis  began  to  per- 
form as  before  their  ceremonies  and  sacrifices.  And  the  gods  in 
heaven  and  all  creatures  of  the  world  rejoiced  exceedingly.  And 
Agni  too  rejoiced  in  that  he  was  fi*ee  from  the  prospect  of  sin. 

"  Thus,  O  possessor  of  the  six  attributes,  had  Agni  been 
cursed  in  days  of  yore  by  Bhrigu.  And  sucli  is  the  ancient 
history  founded  thereon,  the  destruction  of  the  Rakshasa  Pu- 
loma,  and  the  birth  of  Chyavana.  " 

Thus  endeth  the  seventh  Section  of  the  Pauloma  of  the 
Adi  Parva  of  the  blessed  Mahabharata, 


Section  VIII. 
(Pauloma  Parvci  continued.) 

SautI  said  : — '*  O  Brahmana,  Chyavana  the  son  of  Bhrigu 
begot  in  the  womb  of  his  wife  Su-kanya  a  sou.  And  Ihat 
eon  was  the  illustrious  Pramati  of  resplendent  energy.  And 
Pramati  begot  in  the  womb  of  Ghritachi  a  son  called  Ruru. 
And  Ruru  begot  by  his  wife  Pramadvara  a  son  called  Sunaka. 
And  I  shall  relate  to  you  in  detail,  O  Brahmana,  the  entire 
history  of  Ruru  of  abundant  energy.    0  listen  to  it  then  in  full  ! 

"  Formerly  there  was  a  great  Rishi  called  Sthula-kesha 
possessed  of  ascetic  power  and  learning  and  kindly  disposed  .to- 
wards all  creatures.  At  that  time,  O  Brahmana  sao-e,  Viswa- 
vaahu,  the  King  of  the  Gandharvas,  it  is  said,  knew  Menaka 
the  celestial  dancing-girl.  And  the  Apsara,  Menaka,  O  thou  of 
the  Bhrigu  race,  when  her  time  was  come,  dropped  the  infant 
in  her  womb  near  the  hermitage  of  Sthula-kesha.  And 
dropping  the  new-born  infant  on  the  banks  of  the  river 
the  Apsara,  Menaka,  O  Branmana,  being  destitute  of  pity 
and  shame,  went  away.  And  the  Rishi,  Sthula-kesha,  of  great 
ascetic  power  discovered  the  infant  lying  forsaken  in  a  lonely 
part  of  the  river  side.  And  he  perceived  that  it  was  a 
female  child,  bright  as  the  ofF^pring  of  an  Immortal  and  as  it 
were  blazing  with  beauty.  And  the  great  Brahmana,  Sthula- 
kesha,  that  first  of  Munis,  seeing  that  female  child,  and  filled 
with  compassion,  took  it  up  and  reared  it.  And  the  lovely  child 
gre^  up  in  hia  holy  habifcationj  th«  noble-minded  and   blegsed 


68  MAHABHAIIATA. 

Rialii  Sthula-kesha  performing  in  due  succession  all  the  cere- 
monies beginning  v/ith  that  at  the  birth  a3  ordanied  by  the 
divine  laAv.  And  because  she  surpassed  all  of  her  sex  in  good- 
ness, beauty,  and  every  quality,  the  great  Rishi  called  her  by 
the  name  of  Praraadvara.  And  the  pious  Ruru  having  seen 
Pramadvara  in  the  hermitage  of  Sthula-kesha  became  cue 
whose  heart  was  pursued  by  the  god  of  love.  And  Ruru  by 
means  of  his  companions  made  his  father  Praraati,  the  son  of 
Bhrigu,  acquainted  with  his  passion.  And  Pramati  demanded 
her  of  the  far-famed  Sthula-kesha  for  his  son.  And  her 
foster-father  betrothed  the  virgin  Pramadvara  to  Ruru  fixing 
the  nuptials  for  the  day  when  the  star  Varga-Daivatci,  (Purva- 
phalguni)  would  be  ascendant. 

"  Then  within  a  few  days  of  the  time  fixed  for  the  nuptials, 
the  beautiful  virgin  while  at  play  with  companions  of  her  own 
sex,  her  time  having  come,  impelled  by  fate,  trod  upon  a 
serpent  she  did  not  perceive  as  it  lay  in  a  coil.  And  the 
reptile,  urged  to  execute  the  will  of  fate,  violently  darted  itg 
envenomed  fangs  on  the  body  of  the  heedless  maiden.  And 
stung  by  that  serpent,  she  instantly  dropped  senseless  on  the 
ground,  her  color  faded  and  all  the  graces  of  her  person  gone. 
And  with  disheveled  hair  she  became  a  spectacle  of  woe  to 
her  companions  and  friends.  And  she  who  was  so  agreeable  to 
behold  became  in  death  what  was  too  painful  to  look  at.  And 
the  slender-waisted  girl,  lying  on  the  ground  like  one  asleep — 
being  overcome  with  the  poison  of  the  snake — once  more 
became  more  beautiful  still  than  in  life.  And  her  foster- 
father  and  the  other  holy  ascetics  who  were  there,  all  saw  her 
lying  motionless  upon  the  ground  with  the  splendour  of  a  lotus. 
And  then  there  came  many  noted  Brahmanas  filled  with  com- 
passion, and  they  sat  around  her.  And  Swastyatreya,  Mahajana, 
Kushika,  Sankhya-mekhala,  Udclalaka,  Kat-ha,  and  Sweta  of 
great  renown,  Bharad\v«ja,  Kauna-kutsya,  Arshti-sena,  Gau- 
tama, Pramati,  and  Pramati'sson  Ruru,  and  other  inhabitants  of 
the  forest,  came  tliere.  And  when  they  saw  that  maiden  lying 
dead  on  the  ground  overcome  with  the  poison  of  the  reptile 
that  had  stung  her,  filled  with  compassion,  they  all  wept.  But 
Ruru,  paiued  exceedingly,  retired  from  the  scene." 


ADIPARVA.  69 

So   ends   the   eighth   Section   of  the    Piiuloma  of  the  Adi 
Parva  of  the  blessed  Mahabharata, 


Section  IX. 
(  Pauloma  Parva  continued  ) 

Sauti  said: — *' While  those  illustrious  Brahraanas  were 
sitting  around  the  dead  boly  of  Pramadvara,  Ruru,  sorely 
afflicted,  retired  into  a  deep  wood  and  wept  aloud.  And  over- 
whelmed with  grief  he  indulged  in  much  piteous  lamentation.' 
And  remembering  his  beloved  Pramadvara  he  gave  vent  to 
his  sorrow  in  the  following  words: — 'Alas!  the  delicate  fair 
one  that  increaseth  my  affliction  lieth  upon  the  bare  ground  I 
What  can  be  more  deplorable  to  us  her  friends  ?  If  I  have 
been  charitable,  if  I  have  performed  acts  of  penance,  if  I  have 
ever  reverenced  my  superiors,  let  the  merit  of  these  acts  res- 
tore to  life  my  beloved  one !  If  from  my  birth  I  have,  con- 
trolling my  passions,  adhered  to  my  vows,  let  the  fair  Pramad- 
vara rise  from  the  ground.' 

"And  while  Ruru  was  indulging  in  these  lamentations  for 
the  loss  of  his  bride,  a  messenger  from  heaven  came  to  him  in 
the  forest  and  addressed  him  thus  : — '  The  words  thou  utterest, 
O  Ruru,  in  thy  affliction  can  have  no  effect.  For,  O  pious  man, 
one  belonging  to  this  world  whose  days  are  runout  can  never 
come  back  to  life.  This  poor  child  of  a  Gandharva  and  Apsara 
has  had  her  days  run  out  !  Therefore,  O  child,  thou  shouldst 
not  yield  up  thy  heart  to  sorrow.  The  great  gods,  however, 
have  provided  before-hand  a  means.  And  if  thou  compliest 
with  it  thou  mayest  receive  back  thy  Pramadvara.' 

"  And  Ruru  replied,  '  what  is  that  which  the  gods  have 
provided,  O  messenger  of  heaven  !  Tell  me  in  full  so  that 
hearing  I  may  comply  with  it.  It  behoveth  thee  to  deliver  me  !' 
*  And  the  celestial  messenger  said  unto  Ruru,  'Resign  half  of 
thy  own  life  to  thy  bride,  and  then,  O  Ruru  of  the  race  of 
Bhrigu,  thy  Pramadvara  shall  rise  from  the  ground.'  And 
Ruru  replied,  '  O  best  of  celestial  messengers,  I  give  up  a 
moiety  of  my  own  life  in  favor  of  my  bride.  Then  let  my  be- 
loved one  rise  up  in  the  dress  and  form  of  love.' " 


70  MAHABHARATA. 

Sauti  saiJ,  "  Then  the  king  of  the  GanJharvas  (the  fathei? 
of  Pramadvara)  and  the  celestial  messenger,  both  of  excellent 
qualities,  went  to  the  god  Dharma(the  Judge  of  the  dead)  and 
addressed  him,  saying,  '  If  it  be  thy  will,  O  Dharma-raja,  let 
the  amiable  Pramadvara,  the  betrothed  wife  of  Euru,  now 
lying  dead,  rise  up  with  a  moiety  of  Ruru's  life,'  And  Dharma- 
raja  answered,  '  O  messenger  of  the  gods,  if  it  be  thy  wish, 
let  Pramadvara  the  betrothed  wife  of  Euru,  rise  up  endued 
with  a  moiety  o.f  Ruru's  life  !'  " 

Sauti  continued  : — "  And  when  Dharma-raja  had  said  so, 
that  maiden  of  superior  complexion,  Pramadvara,  endued  with 
a  moiety  of  Ruru's  life,  rose  as  from  her  slumbers.  This  bes- 
towal by  Ruru,  endowed  with  length  of  days,  of  a  moiety  of 
his  owa  life  to  resuscitate  his  bride  afterwards  led,  it  was 
Been,  to  a  curtailment  Ruru's  life. 

"  And  on  an  auspicious  day  their  fathers  gladly  married 
them  with  due  rites.  And  the  couple  passed  their  days  devoted 
to  each  other.  And  Ruru  having  obtained  such  a  wife  as  is  hard 
to  be  found,  beautiful  and  bright  as  the  filaments  of  the  lotus, 
made  a  vow  for  the  destruction  of  the  serpent  race.  And 
whenever  he  saw  a  serpent,  he  became  filled  with  great  wi  V 
and  always  killed  it  taking  up  a  weapon. 

"  One  day,  O  Brahmana,  Ruru  entered  an  extensive  forest. 
And  he  there  saw  an  old  serpent  of  the  Dundubha  species 
lying  stretched  on  the  ground.  And  Ruru  thereupon  lifted  up 
in  anger  his  staff  even  like  to  the  staff  of  Death,  for  the  purpose 
of  killing  it.  Then  the  Dundubha,  addressing  Ruru,  said, 
'^ I  have  done  thee  no  harm,  O  Brahmana!  Then  wherefore 
wilt  thou  slay  me  in  anger  ?'  " 

So  ends  the  ninth  Section  of  the  Pauloma  of  the  Adi  Parva. 
of  the  blessed  Mahabharata. 


Section  X. 
(  Pauloma  Parva  continued.  ) 

Sauti  said: — "And  Ruru  on  hearing  those  words  replied, 
*My  wife,  dear  to  me  as  life,  was  bit  by  a  snake  ;  upon  which, 
I  made,  0  snake^  a  dreadful  vow,  viz^  that  I  would  kill  every 


ADI  PARTA,  71 

snalce  tliat   I    might   see.    Therefore   shall  I   smite   thee  and 
thou  shalt  be  deprived  of  life.' 

"  And  the  Dundubha  replied,  '  0  Brahmana,  they  are  other 
snakes  that  bite  man.  It  behoveth  thee  not  to  slay  Dundubhaa 
who  are  serpents  only  in  name.  Subject  with  other  serpents  to 
the  same  calamities  but  not  sharing  their  good  fortune,  in  woe 
the  same  but  in  joy  different,  the  Dundubhas  should  not  be 
slain  by  thee  for  thou  canst  judge  between  right  and  wrong.'  " 

Sauti  continued  : — "  And  the  Rishi  Ruru  hearing  these 
words  of  the  serpent,  and  seeing  that  it  was  perplexed  with  fear 
besides  being  really  of  the  Dundubha  species,  killed  it  not. 
And  Ruru,  the  possessor  of  the  six  attributes,  comforting  the 
snake  addressed  it,  saying,  '  Tell  me  fully,  0  Snake,  who  art 
thou  thus  metamorphosed  ? '  And  the  Dundubha  replied, 
'  0  Ruru  !  I  was  formerly  a  Rishi  of  name  Sahasrapat.  And 
it  is  by  the  curse  of  a  Brahmana  that  I  have  been  metamor- 
phosed into  a  snake.'  And  Ruru  asked,  '  O  thou  best  of 
Snakes,  for  what  wast  thou  cursed  by  a  Brahmana  in  wrath  ? 
And  how  long  also  shall  thy  form  continue  so  ?'  " 

And  so  ends  the  tenth  Section  of  the  Pauloma  of  the  Adi 
Parva. 


Section  XI. 
(  Pauloma  Parvd  continued.  ) 

Sauti  continued  : — "  The  Dundubha  then  said,  '  in  former 
times,  I  had  a  friend  Khagama  by  name.  He  was  keen  in  his 
speech  and  possessed  of  spiritual  power  by  virtue  of  his  austeri- 
ties. And  one  day  when  he  was  engaged  in  the  Agni-hotra 
(Fire-sacrifice),  I  made  a  mock  snake  of  blades  of  grass,  and  in 
a  frolic  attempted  to  frighten  him  with  it.  And  anon  he  went 
into  a  swoon.  On  recovering  his  senses,  that  truth-telling  and 
vow-observing  ascetic,  burning  with  wrath,  exclaimed, — Since 
thou  hast  made  a  powerless  mock  snake  to  frghten  me,  thou 
shalt  be  turned  even  into  a  venomless  serpent  thyself  by  my 
curse. — O  ascetic,  I  well  knew  the  power  of  his  penances  ; 
therefore  with  an  agitated  heart,  I  addressed  him  thus,  lowly 
bending   with  joined  hands, — Friend  I  have  done  this  by  way 


72  MAHABHARATA. 

of  joke,  to  excite  thy  laughter.  It  behovetli  thee  to  forgive 
me  and  revoke  thy  curse. — And  seeing  me  sorely  troubled,  the 
ascetic  was  moved,  and  he  replied,  breathing  hot  and  hard, — 
What  I  have  said,  must  come  to  pass.  Hear  what  I  say  and  lay 
it  to  thy  heart.  O  pious  one  !  When  Ruru,  the  pure  son  of 
Pramati,  will  appear,  thou  shalt  be  delivered  from  the  curse 
the  moment  thou  seest  him. — Thou  art  the  very  Ruru  and  the 
son  of  Pramati.  On  regaining  my  native  form,  I  will  tell  thee 
something  for  thy  good.' 

"  And  that  illustrious  man  and  best  of  Brahmanas  then  left 
his  snake  body,  and  attained  his  own  form  and  original  bright- 
ness. He  then  addressed  the  following  words  to  Ruru  of  incom- 
parable power.  '  O  thou  first  of  created  beings,  verily  the 
hio-hest  morality  is  sparing  life.  Therefore  a  Brahmana  should 
never  take  the  life  of  any  creature.  A  Brahmana  should  ever 
be  mild.  This  is  the  most  sacred  injunction  of  the  Vedas.  A 
Brahmana  should  be  versed  in  the  Vedas  and  Vedangas,  and 
should  inspire  all  creatures  with  confidence.  He  should  be 
benevolent  to  all  creatures,  truth-speaking,  and  forgiving,  even 
as  it  is  his  paramount  duty  to  retain  the  Vedas  in  his  memory. 
The  duties  of  the  Kshetria  are  not  thine.  To  be  stern,  to  hold 
the  sceptre  and  to  rule  the  subject  are  the  duties  of  the 
Kshetria.  Listen,  O  Ruru,  to  the  account  of  the  destruction 
of  snakes  at  the  sacrifice  of  Janamejaya  in  days  of  yore, 
and  the  deliverance  of  the  terrified  reptiles  by  that  best  of 
Dwijas,  Astika,  profound  in  Vedic  lore  and  mighty  in  spiritual 
energy.' " 

And  so  ends  the  eleventh  Section  of  the  Pauloma  of  the 
Adi  Parva. 

Section  XIL 
(  Pauloma  Parva  continued.  ) 

Sauti  continued :— "  Ruru  then  asked,  '0  best  of  Dwijas,  why 
was  the  king  Janamejaya  bent  upon  destroying  the  serpents  ? 
And  why  were  they  saved  by  the  wise  Astika  ?  I  am  anxious 
to  hear  all  this  in  detail.' 

"  The   Rishi  replied,     '  0   Ruru,   the  important   history   of 


ADI  PARVA.  Y2 

Astika  yon  will  learn  from  the  lips  of  the  Brahmanas'.  Saying 
this,  he  vanislied. 

"  Ruru  rushed  out  in  search  of  the  disappearing  Rishi,  and 
havinf;  failed  tx)  find  him  in  all  the  wood,  fell  down  upon  the 
ground.  And  revolving  in  his  mind  the  words  of  the  Rishi,  he 
swooned  away.  On  regaining  his  senses,  he  went  home  and 
asked  his  father  to  relate  the  history  in  question.  Thus  asked, 
his  father  related  all  about  the  story." 

And  so  ends  the  twelfth  Section  in  the  Pauloma  of  the 
Adi  Parva. 


Section  XIII. 

(  Astika  Parva  ). 

Saunaka  asked,  "For  what  was  it  that  the  mighty  monarch 
Janamejaya  determined  to  take  the  lives  of  the  snakes  by  means 
of  his  sacrifice  ?  O  Sauti,  pray  tell  us  in  full  the  true  story. 
Tell  us  also  why  that  best  of  Dwijas  and  foremost  of  those  that 
have  controlled  their  passions  (Astika),  rescued  the  snakes  from 
the  flaming  fire.  Pray,  whose  son  was  that  monarch  who  celebra- 
ted the  snake  sacrifice  ?  And  whose  also  that  best  of  Dwijas  ?  " 

Sauti  said,  "  O  best  of  speakers,  the  story  of  Astika  to 
which  you  have  alluded  is  long.  1  will  relate  it  in  full, 
O  listen  ! " 

Saunaka  said,  "  I  am  desirous  of  hearing  at  length  the 
charming  story  of  that  Rishi  of  old,  the  illustrious  Brahmana, 
Astika.  " 

Sauti  began,  "  This  history  fir.-st  recited  by  Krishna-Dwai- 
payana  is  called  a  Purana  by  the  Brahmanas.  It  was  formerly 
narrated  by  my  wise  father,  Suta  Lomaharshana,  the  disciple  of 
Vyasa,  before  the  dwellers  of  the  Naimisha  forest,  at  their 
request.  I  was  present  at  the  recital,  and,  O  Saunaka,  since  thou 
askest  me,  I  will  narrate  the  history  of  Astika  exactly  as  I 
heard  it.    O  listen  as  I  recite  in  full  that  sin-destroying  story  ! 

"  The  father  of  Astika  was  powerful  like  Prajapati.  And 
he  was  a  Brahmachari,  and  was  always  engaged  in  austere 
devotions.  And  he  ate  sparingly,  was  a  mighty  ascetic,  and  had 
his  lust  under  complete  control.     And  he    was   known    by   the 

10 


'^  MAHABHARATA. 

name  of  Jaratkaru.  And  that  beat  of  the  Yaijdvaras  and 
virtuous  and  vow-observing  Brahmana  once  undertook  a 
journey  over  the  world,  equipped  with  spiritual  energy.  And 
•he  visited  divers  holy  spots,  and  rested  where  night  overtook 
-him.  And  he  practised  religious  austerities  hard  to  be 
practised  by  men  of  undeveloped  minds.  And  the  sage  lived 
•upon  air  and  renounced  sleep  for  ever.  Thus  going  about 
like  flaming  fire,  one  day  he  happened  to  see  his  ancestors, 
hanging  head  foremost  in  a  great  hole,  their  feet  pointing  to 
the  sky.  On  seeing  them,  Jaratkaru  addressed  thein  thus  : — 
*  Who  are  ye  thus  hanging  head  foremost  in  this  hole  by  a 
rope  of  virana  fibres  that  is  again  secretly  eaten  into  on  all 
sides  by  rats  living  here  ?' 

"  The  ancestors  sard,  *  We  are  vow-observing  Rishis  of  the 
Yayavara  sect.  We  have  come  by  this  low  state  in  conse- 
quence of  want  of  descendants.  We  have  a  son  named  Jarat- 
karu. Woe  is  us  I  that  wretch  hath  entered  upon  a  life  of  austeri- 
ties and  the  fool  doth  not  think  of  raising  offspring  by  mar- 
riage. It  is  for  that  reason  that  we  have  met  with  this  fate. 
Having  means,  we  fare  like  v/retches  as  if  we  had  none.  Pray, 
O  excellent  one,  wlio  art  thou  that  thus  sorrowest  as  a  friend 
on  our  account  ?  We  are  desirous  to  learn  who  thou  art 
standing  by  us,  and  why  thou  sorrowest  for  us.' 

"Jaratkaru   said,    'Ye   are   even  mv/ ancestors.     I  am  thafc 
Jaratkaru.     0  tell  me  how  I  may  serv«  ye  !' 

"  The  fathers  then  answered,   '  Try  thy    best,  0  child,  to  be= 
get  a  son    to   extend   our    line.     Thereby   thou    wilt   achieve, 

0  excellent  one,  a  meritorious  act  for  both  thyself  and 
oui'selves  !  Not  by  doing  one's  duties,  not  by  practising 
penances,  one  acquireth  the  merit  one  doth  by  being  a 
father.  Therefore,  O  child,  at  our  command,  do  thou  make 
up  thy  mind  to  marry  and  produce  offspring.  Herein 
consisteth  our  chief  good.'  And  Jaratkaru  replied,  'I  shall 
not    marry    for    my    sake    nor   earn  wealth  for  enjoyment,  but 

1  shall  do  so  for  your  welfare  alone.  In  proper  time,  and  ac- 
cording to  the  ordinance,  I  shall  take  a  wife  so  that  I  may  attain 
the  end.  I  shall  not  do  otherwi>>e.  If  a  bride  may  be  had  of  the 
same  name  with  me,  who-?e  friends  would  besides  willingly  give 


ADIPARVA.  75" 

her  to  me  in  marriage  as  a  gift  in  charity,  I  shall  take  her  hand, 
according  to  ritca.  But  who  will  give  away  his  daughter  to  a 
poor  man  like  myself?  I  shall  accept,  however,  any  daughter 
given  to  me  in  alms,  I  shall  endeavour,  O  sires,  to  compass  a 
union.  I  will  abide  by  my  word,  I  v/ill  raise  offsjn-ing  for  your 
redemption,  so  that,  O  fathers,  ascending  tO'  the  celestial  regions 
ye  may  joy  as  ye  like.'  " 

So   ends   the   thirteenth   Section  in  the  Astika  of  the  Adi 
Parva. 


Section  XIV. 
(  Astika  ParvcC  contln,ucd'.  ) 

Santi  said,  "That  Brahmana  of  rigid  vows  then  began  to 
search  for  a  wife,  but  found  he  none.  One  day  he  went  into  the 
forest,  and  recollecting  the  words  of  his  ancestors,  in  a  faint  voice 
thrice  begged  for  a  bride.  Thereupon  rose  before  the  Brahman-a^ 
Vasuki  with  his  sister  and  offered  for  the  former's  acceptance 
the  hand  of  the  fair  one.  But  the  Dwija  hesitated  to  accept 
her,  thinking  her  not  of  the  self-same  name  with  himself.  The 
great  Jaratkaru  thought  within  himself,  '  I  will  take  none  save 
one  who  is  my  namesake.'  Then  the  v»'ise  Jaratkaru  o-f 
austere  devotions  asked  the  Snake,  '  tell  me  truly,  what  is  tlie 
name  of  this  thy  sister  V 

"  Vasuki  replied,  'O  Jaratkaru,  the  name  of  this  my  younger 
sister  is  Jaratkaru.  Pray,  accept  this  slender- Avaisted  one  for  thy 
spouse.  O  best  of  Dwijas,  it  was  to  unite  her  with  thee 
that  I  have  brought  her  up.  Tlierefore  do  thou  take  her!* 
Saying  this  he  offered  his  beautiful  sister  to  Jaratkaru  who 
then  espoused  her  with  ordained  rites. " 

So  ends  the  fourteenth  Section  in  the  Astika  of  the  Adi 
Parva. 


Section  XV. 

(  Aatika  Parva  continued.  ) 

Sauti  said,  "O  foremost  of  the  Brahm-(truth)  knowing  Rishis^ 
the  mother  of  the  serpents   had   cursed   them   of  old,   saying. 


Y6  MAHABHARATA. 

'  Agni  shall  burn  ye  all  in  the  sacrifice  of  Janamejaya  ! '  It  was 
to  neutralise  that  curse  that  the  chief  of  the  serpents  married 
his  sister  to  that  high-souled  and  vow-observing  Rishi.  The 
Rishi  having  formally  wedded  her,  begat  in  her  the  great  Astika, 
who  became  an  illustrious  ascetic,  profound  in  the  Vedas  and 
Vedangas,  who  regarded  all  with  an  even  eye,  and  who  removed 
the  fears  of  his  parents. 

"  Then  aft^r  a  long  space  of  time,  the  king  of  the  Panda va 
line  celebrated  a  sacrifice  known  as  the  Snake  sacrifice.  After 
that  sacrifice  intended  for  the  extermination  of  the  serpents  had 
commenced,  the  powerful  Astika  delivered  the  reptiles, — bis  bro* 
thera  and  uncles.  He  delivered  his  fathers  also  by  raising  off- 
spring to  himself.  And  by  his  austerities,  O  Brahmana,  and  by 
various  vows  and  the  study  of  the  Vedas,  he  became  freed  from 
his  debts.  By  sacrifices  he  propitiated  the  gods ;  and  by  the 
aloption  of  the  Brahmacharya  mode  of  life  he  conciliated  the 
Bishis ;  and  by  bagetting  offspring  he  gratified  his  ancestors. 

"Thus  discharging  his  great  debts,  and  having  acquii'ed  great 
merit,  Jaratkaru    went   to  heaven  with   his   ancestors,  leaving 
Astika   behind.     This  is    the   story   of  Astika,   which  I  have 
related  as  I  heard   it.  Now,    tell    me,    O    powerful    one  of  the 
Bhrigu  race,  what  more  I  am  to  narrate." 

So  ends   the   fifteenth   Section   in  the  Astika  of  the  Adi 
Parva. 


Section  XVI. 

(  Astika  Parva  continued.  ) 

Saunaka  said,  "  O  Sauti,  relate  in  detail  the  history  of  the 
virtuous  and  learned  Astika.  We  are  extremely  curious  to 
hear  it.  O  thou  amiable  one,  thou  speakest  sweetly,  and  we  are 
well  pleased  with  thy  speech.  Thou  speakest  even  as  thy  father. 
Thy  sire  was  ever  ready  to  please  us.  Now  tell  us  the  story  as 
thy  father  told  it.  " 

Sauti  said,  "  O  thou  blest  Avith  length  of  days,  I  will 
narrate  the  history  of  Astika  as  I  heard  it  from  my  father.  O 
Brahmana,  in  the  Krita  (golden)  age  Prajapati  had  two  fair  and 
virtuous  daughters  named  Kadru  and  Vinata,     The  sisters  vvere 


ADI  PARVA.  77 

the  wives  of  Kasj'apa.  Highly  gratified  with  his  virtuous  wives, 
Kasyapa,  resembling  Prajapati  himself,  was  desirous  of  confer- 
ring on  each  of  them  a  boon.  Tlie  ladies  were  all  joy  because 
their  lord  was  willing  to  confer  on  them  choice  blessings. 
Kadru  said,  '  I  would  be  mother  of  a  thousand  snakes  of  equal 
vigor.'  And  Vinata  wished  to  bring  forth  two  sons  surpassing 
the  thousand  offspring  of  Kadru  in  strength,  energy,  size  of  body, 
and  bravery.  And  Kasyapa  said,  '  be  it  so/  to  Vinata  extremely 
desirous  of  having  offspring.  And  having  obtained  her  prayer, 
she  rejoiced  greatly.  And  having  obtained  two  sons  of  slpendid 
prowess,  she  regarded  her  boon  fulfilled.  And  Kadru  also 
obtained  her  thousand  sons  of  equal  vigor.  '  Bear  your 
children  carefully '  said  Kasyapa  and  went  to  the  forest, 
leaving  his  two  wives  gratified  with  his  blessings.  " 

Sauti  said,  "  O  best  of  Dwijas,  after  a  long  time,  Kadru 
brought  forth  a  thousand  eggs,  and  Vinata  two.  Their  maid- 
servants deposited  the  eggs  separately  in  warm  vessels.  Five 
hundred  years  passed  away,  and  the  thousand  eggs  produced 
by  Kadru  bui^st  and  out  came  the  progeny.  But  the  twins  of 
Vinata  did  not  appear.  And  Vinata  was  jealous,  and  she  broke 
one  of  the  eggs  and  found  in  it  an  embryo  with  the  upper 
part  developed  but  the  lower  undeveloped.  At  this,  the  child 
in  the  egg  became  angry  and  thus  cursed  his  mother:  'O 
mother,  since  thou  hast  prematurely  broken  this  egg,  thou 
shalt  even  serve  as  a  slave.  And  shouldst  thou  wait  five  thousand 
years,  and  not  destroy,  by  breaking  the  otiier  egg  through 
impatience,  the  illustrious  child  within  it,  or  render  it  half- 
developed,  he  will  deliver  thee  from  slavery.  And  if  thou  wouldsfc 
have  the  child  strong,  thou  must  take  tender  care  of  the  egg  for 
all  this  time.'  And  thus  cursing  his  mother  the  child  rose  to 
the  sky.  O  Brahmana,  even  he  is  the  charioteer  of  the  Sun, 
always   seen  in  the  hour   of  moniing. 

"Then  at  the  expiration  of  the  five  liundred  years,  bursting 
open  the  other  egg,  out  came  Gadura,  the  serpent-eater.  O 
tiger  of  the  Bhrigu  race,  immediately  on  seeing  the  light,  the 
son  of  Vinata  left  his  mother,  and  the  lord  of  birds  feeling 
hungry  mounted  on  his  wings  to  seek  for  the  food  assigned 
to  him  by  the  great  ordainer  of  all.  " 


78  MAHABHARATA. 

And  so  eails  the  sixteenth  Section  iu  the  Astika  of  the  AJi' 
Parva.  ^^ 


..« 


Section  XVII. 
(  Astika  Parva  continued.  ) 

Sauti  said,  "  O  ascetic,  about  this  time  the  two  sisters  saw 
Uchchaisrava  approaching  near, — that  Uchchaisrava  of  com- 
placent appearance  who  was  worshipped  by  the  gods,  that  best 
of  steeds,  who  at  the  churning  of  the  Ocean  for  nectar 
arose,  divine,  graceful,  perpetually  young,  creation's  masterpiece, 
of  irrisistible  vigor,  and  blest  with  every  auspicious  mark.  " 

Saunaka  asked,  '  Why  did  the  gods  churn  the  ocean  for 
nectar  and  under  what  circumstances  (an  which  occasion, 
as  you  say,  sprang  that  best  of  steeds  so  powerful  and  resplen- 
dent) was  it  undertaken  ?" 

Sauti  said,  "  There  is  a  mountain  named  Mem  of  blazing  ap- 
pearance, and  looking  like  a  huge  heap  of  effulgence.     The  raya 
of  the  sun  falling  on  its  peaks  of  golden  lustre  are  dispersed  by 
them.     Abounding   with   gold   and   of    variegated    tints,   that, 
mountain  is  the  haunt  of  the  gods  and  the  Gandharvas.     It  is 
immeasurable,  and  unapproachable   by  men  of  manifold   sins. 
Dreadful  beasts  of  prey  inhabit  its  breast,  and  it   is  illuminated 
with  divine   herbs   of  healing  virtue.     It  standeth  kissing    the 
heavens  by  its  height  and  is  the   fii-st   of  mountains.     Ordinary 
people   cannot  so  much  as  think  of  ascending  it.     It  is  graced 
with  trees  and  streams  and  resoundeth  with  the  charming  melody 
of  winged  choirs.     Standing  high  for  infinite  ages,  upon  it  once 
all  the  mighty  celestials   sat  them  down  and   held  a   conclave. 
They  came  in  quest  of  amrita,  they  who  had  practiced  penances 
and  observed  the   rules  according   to   the   ordinance.     Seeing 
the  celestial  assembly  in  anxious   consultation,   Narayana  said 
to  Brahma,  '  Do  thou  churn  the  Ocean  with  the   Suras  (  gods  ) 
and   the   Asuras.      By   doing   so,   amrita  shall   be     obtained 
together  with  all  drugs  and  all  gems.     O  ye  gods,  churn  ye  the 
Ocean,  and  ye  shall  discover  dmriia.'  " 

And   so  ends    the  seventeenth  Section  in  the  Astika  of  the 
Adi  Parva. 


Section  XVIII. 

(  Ast'tka  Parva  continued.  ) 

Sauti  said,  "  There  is  a  mountain  of  name  Mandara  adoraed 
with  peaks  like  those  of  the  clouds.  It  is  the  best  of  mountains, 
and  is  covered  all  over  with  intertwining  herbs.  There  no  end 
of  birds  pour  forth  their  melody,  and  there  beasts  of  prey  roam 
febout.  The  gods,  the  Apsaras,  and  the  Kinnaras  visit  the  place. 
Upwards  it  riseth  eleven  thousand  yojanas,  and  descendeth 
downwards  as  much.  The  gods  failed  to  tear  it  up  and  they 
came  to  Vishnu  and  Brahma  who  were  sitting,  and  said. 
'  devise  you  some  efficient  scheme.  Consider,  ye  gods,  how 
Mandara  may  be  upraised  for  our  good.  " 

Sauti  continued,  "And  Vishtui,  with  Brahma,  assented  to  it, 
O  son  of  Bhrigu  !  And  the  lotus-eyed  one  laid  the  hard  task  on 
the  mighty  Ananta,  the  prince  of  Snakes.  And  the  mighty 
Ananta,  directed  thereto  both  by  Brahma  and  Narayana, 
O  Brahmana,  upraised  that  mountain  with  tlie  woods 
thereon  and  with  the  dwellers  of  those  woods.  And  the  gods 
came  to  the  shore  of  the  Ocean  with  Ananta,  and  addressed 
the  Ocean  saying,  '  O  Ocean,  we  have  come  to  churn  thy 
waters  for  obtaining  nectar. '  And  the  Ocean  replied,  '  be 
it  so,  as  I  am  to  have  a  share  of  the  nectar,  I  am  able 
to  bear  the  agitation  of  my  waters  by  the  mountain.'  And 
the  gods  went  to  the  king  of  tiie  tortoises  and  said  to 
him,  '  0  Tortoise-king,  thou  shalt  have  to  hold  the  mountain 
on  thy  back.'  The  tortoise-king  agreed,  and  Indra  placed 
the  mountain  on  the  former's  back  by  means  of  instruments. 

"  And  the  gods  and  the  Asuras  made  Mandara  their  churn- 
ing staff  and  Vasuki  the  cord,  and  set  about  churning  the  main 
for  amrlta.  The  Asuras  held  Vasuki  by  the  hood  and  the  gods 
by  the  tail.  And  Ananta  who  was  for  Narayana,  at  intervals  raised 
the  Snake's  hood  and  suddenly  lowered  it.  And  in  conserpience 
of  the  friction  he  received  at  the  hands  of  the  gods  and  the 
Asuras,  black  vapours  with  flames  issued  out  of  his- mouth 
which  becoming  clouds  charged  with  lightning  poured  down 
showers  to  refresh  the  tired  gods.  And  blossoms  beginning  to 
rain  on  all  sides  of  the  go  Is  from  the  trees  on  the  whirling 
Mandara,  also  refreshed  them, 


80  MAHABHARATA, 

"  And,  0  Brahraana,  out  of  the  deep  then  came  a  tremendous 
roar,  like  unto  the  roar  of  the  clouds  at  the  universal  dissolu- 
tion. Various  aquatic  animals  were  crushed  by  the  great 
mountain,  and  gave  up  their  being  in  the  salt-waters.  And 
many  dsvellers  of  the  lower  regions  and  inhabitants  of  the 
world  of  Varuna  were  killed.  Fix>m  the  revolving  Mandara, 
large  trees  were  torn  up  by  the  roots,  and  flying  into  the  air 
like  birds,  they  fell  into  the  water.  And  the  mutual  friction 
of  the  trees  produced  a  fire  which  surrounded  the  mountain. 
And  the  mountain  looked  like  a  mass  of  dark  clouds  charged  with 
lightning.  O  Brahmana,  the  fire  increased,  and  burnt  the  lions, 
elephants  and  other  creatures  that  were  on  the  mountain.  And 
carcasses  of  no  end  of  animals  floated  down  the  waters.  Then 
Indra  extinguished  that  fire  by  descending  showers. 

"0  Brahmana,  after  the  churning  had  gone  on  for  sometime, 
the  gums  of  various  trees  and  hei'bs  mixed  witli  the  waters 
of  the  Ocean.  And  the  celestials  attained  immortality  by 
drinking  of  the  Avaters  mixed  with  those  gums  vested  with  the 
properties  of  amrita,  and  with  the  liquid  extract  of  gold.  By 
degrees,  the  milky  water  of  the  agitated  deep  produced  clarified 
butter  by  virtue  of  the  gums  and  juices.  But  nectar  did  not 
rise  even  then.  And  the  gods  appeared  before  boon-granting 
Brahma,  seated  on  his  seat  and  said,  '  Sir,  we  are  spent,  we  have 
not  strength  left  to  churn  further.  Nectar  hath  not  yet  arisen. 
So  that  now  we  have  no  resource  save  Narayana.' 

"Hearing  them,  Brahma  said  to  Narayana,  '  Lord,  vouchsafe 
to  grant  the  gods  strength  to  churn  afresh  the  deep.' 

"  And  Narayana  agreeing  to  grant  their  various  prayers, 
said,  '  0  wise  ones,  I  grant  ye  sufficient  strength.  Go,  insert 
the  mountain  and  churn  the  waters.' 

"Re-equipped  with  strength,  the  gods  began  the  churning 
again.  After  a  while,  the  mild  Moon  of  a  thousand  rays 
emerged  from  the  ocean.  Thereafter,  Lakshmi  dressed  in  white, 
and  wine,  the  white  steed,  and  then  the  celestial  gem  Kaus- 
tuva  which  graces  the  breast  of  Narayana.  Lakshmi,  wine, 
and  the  steed  fleet  as  the  mind,  all  came  before  the  gods  on 
high.  Then  arose  the  divine  Dhanwantari  himself  with  the 
white    vessel    of  nectar    in    his  hand.     And   seeing    him,   the 


ADI  PARTA.  8Z' 

Asiiras  set  up  a  louj  cry,  saying,   "  Ye  have  taken  all,  l(e  must 
be  ours.' 

"  Aud  at  length  rose  the  great  elephant,  Airavata,  of  huge 
bod}'  ami  with  two  pairs  of  white  tusks.  And  him  took  the 
holder  of  the  thuiider-bolt.  But  the  churning  still  went  on, 
so  that  poison  at  last  appeared,  and  began  to  overspread  the 
earth,  blazing  like  a  flame  mixed  with  fumes.  And  at  the 
s(\ent  of  the  fearful  Kahikuta,  the  three  Avorlds  were  stupefied. 
And  then  Mahadcva  of  the  Mantra  form,  solicited  by  Bralima, 
to  save  the  creation  swallowed  the  poison  ami  held  it  in  hia 
throat.  And  it  is  sairl  that  the  god  from  t'lat  time  is  called  Nila' 
hintha,  (  blue-throated.  )  Seeing  all  these  wondrous  thing's, 
the  Asuras  were  filled  with  despair,  and  prepared  to  enter 
into  hostilities  with  the  gods  for  the  possession  of  Lakshmi  and 
nectiir.  Thereupon  Narayana  called  his  bewitching  Maya. 
to  his  aid,  and  assuming  a  ravisliing  female  form,  co  pietted  with 
the  Asuras.  And  the  Daityas,  ravished  with  her  charms,  lost 
their  reason  and  unanimously  placed  the  nectar  in  the  hands  of 
that  fair  woman.  " 

So  ends  the  eighteenth  Section  in  the  Astika  of  the  Adi 
Parva, 


Section  XIX. 
(  Astika  Parva  continued.  ) 

Sauti  said,  "  Then  the  Daityas  and  the  Danavas  with  first 
class  armours  and  various  weapons  pursued  the  gods.  In  the 
meantime  the  valiant  liord  Vidhnu  accompanied  by  Nara  took 
away  the  nectar  in  his  hands  from  those  mighty  Danavas, 

"And  then  all  the  tribes  of  the  gods  during  that  time  of 
great  fright  drank  the  nectar  receiving  it  from  Vishnu.  And 
while  the  gods  were  drinking  that  nectar  after  which  they  had 
80  much  hankered,  a  Danava  named  Rahu  was  drinkino^  it  in 
the  guise  of  a  god.  And  when  the  nectar  had  only  reached 
Rahu's  throat,  the  Sun  and  the  Moon  (discovered  him  and) 
communicated  the  fact  to  the  gods.  Ami  Narayana  instant- 
ly cut  off  with  his  discus  the  well-adorned  head  of  the 
Dauavu  who  was  drinking  the  aectur  without  permission.     Audi 

11 


if  MAHAEHAHATA.  ■ 

the  linge  head  of  the  Danava  cut  off  by  the  discus  and  re- 
sembling a  mouutain-peak  then  rose  to  the  sky  and  began 
to  utter  dreadful  cries.  And  the  Danava's  headless  trunk 
fallinfT  upon  the  ground  and  rolling  thereon  naade  the  Earth 
tremble  with  her  mountains,  forests,  and  islands.  And  from 
that  time  ha4h  arisen  a  long-standing  quarrel  between  Rahu's 
head  and  the  Sun  and  the  Moon.  And  to  this  day  it  swalloweth 
the    Sun    and  the  Moon,  (causing  the  eclipses.) 

And  Narayana  quitting  his  ravishing  female  form,  and  hurl- 
ino'  many  terrible  weapons  at  them,    made  the  Danavas  tremble. 
And  thus  on  the  sliores  of  the  sea  of  salt-water,  commenced  the 
dreadftjl  battle  of  the  gods  and  the  Asuras.    And  sharp-pointed 
javelins  and  lances  and   various    weapons   by  thousands    began 
to  be  disehai*ged  on  all  sides.  And  mangled  with  the  discus  and 
wounded  with  swords,    saktis,  and    maces,  the  Asuras  in    large 
nnmbers  vomitted  blood  and  lay  prostrate  on  the  earth.    Cut  off 
from  the  trunks  with  sharp  double  edged  swords,  heads  adorn- 
ed with  bright  gold  fell  continually  on  the  field  of  battle.  Their 
bodies  drenched  in  gore,  the  great  Asuras  lay  dead  everywhere. 
It  seemed    as    if  red-dyed   mountain    peaks   lay    scattered    all 
around.     And  when  the  sun  rose  in  his  splendour,  thousands  of 
warriors  striking  one  another  with    their   weapons,   the  sounds 
'Alas!'   and    '  0h  !  '    were  heard   everywhere.     The   warriors 
fiohtinEC    at    a  distance  from  one  another  brought    one  another 
down  by  sharp  iron  missiles,  and  those  fighting  at  close  quarters 
slew  one  another   by   blows  of  the  fist.     And  the  air  was  filled 
with  shrieks   of  distress.    Everywhere  were  heard  the  alarming 
fvounds,  'cut  off,'  'pierce/  'after,'  'hurl  down,'  'advance.' . 

"And  when  the  battle  was  raging  fiercely,  Nara  and  Nara- 
yana entered  the  field.  And  Narayana  seeing  the  heavenly  bow 
in  the  hand  of  Nara,  called  to  his  mind  his  own  weapon — the 
Danava-destroying  discus.  And  lo  !  the  discus,  Sudarshana, 
destroyer  of  enemies,  like  to  Agiii  in  effulgence,  and  dreadful 
in  battle,  came  from  the  sky  as  soon  as  thought  of.  And  when 
it  came,  Aehyuta  of  fierce  energy,  of  arms  like  the  trunk  of  an 
elephant,  hurled  with  great  force  the  weapon,  effulgent  as  flam- 
ing tire,  dreadful,  and  of  extraordinary  lustre,  and  capable  of 
destroyidg    hostile  towns.    And  that  discus  bla  :ing  like  the  fire 


ADI  PARVA. 


83 


that  burneth  all  things  at  the  end  of  time,  hurlel  with  force 
from  the  handg  of  Narayana,  falling  constantly  everywhere 
destroyed  the  Daityas  and  the  Danavas  by  thousand,^.  Some- 
times it  flamed  like  fire  and  consmued  them  all,  eonietiioes  it 
struck  them  down  &s  it  coursed  through  the  sky;  and  some- 
times, falling  on  earth;  like  a  goblin  it  drank  their  life  blood. 

"  And  on  their  &ide,  the  Danavas,  white  as  the  clouds  from 
which  the  rain  hath  been  extracted,  possessing  great  strength 
and  bold  hearts,  ascended  the  sky  and  hurling  down  thousands 
of  mountains  continually  harassed  the  gods.  And  those  dreadful 
momitaina,  like  masses  of  clouds,  with  their  trees  and  flat  tops, 
falling  from  the  sky,  collided  with  one  another  and  produced  a 
tremendous  roar.  And  when  thousands  of  warriors  shouted 
without  intermission  on  the  field  of  battle  and  the  mountains 
with  the  woods  thereon  began  to  fall  around,  the  Earth  with  be? 
forests  trembled.  Then  the  divine  Nara  coming  to  that  dread* 
ful  conflict  of  the  Asuras  and  the  Ganas  (the  followers  of 
Rudra),  reducing  todu.st  those  rock-s  by  means  of  his  gold- 
headed  arrows  covered  the  heavens  with  the  dust.  And  dis- 
corafittcd  by  the  gods,  and  seeing  the  furious  discus  scour- 
ing the  fields  of  heaven  like  a  blazing  flame,  the  mighty  Dana- 
vas entered  the  bowels  of  the  Earth,  while  others  plunged  into 
the  sea  of  salt  waters. 

"  And  having  gained  the  victory,  the  gods  otTering  due  respecti 
to  Mandara  placed  him  on  bis  own  base.  And  the  nectar-bear- 
ing gods  making  the  heavens  resound  with  their  shouts,  v^^eut  to 
their  own  abotles.  And  the  gods  returning  to  the  heavens  re- 
joiced greatly,  and  the  vessel  of  nectar  ludra  and  the  other 
gods  made  over  to  Nara  for  careful  keep.  " 

And   so   ends   the  nineteenth  Section  in  the   Astika  of  the 
Adi  Parva. 


Section  XX. 

(  Astikd  Parvcb  Gontinued.  ) 

Sauti  said  :— '■  Thus  have  I  recited  to  you  all  about  ho"r 
amrita  (nectar)  was  churned  out  ot  the  Ocean,  and  on  which 
oocfitsiou  the  horse   Uchcbaiarava  of  great  beauty  and     iiiivm- 


84  MAHABHARATA. 

parable  prowess  was  obtained.  It  was  this  horse  seeing  whona 
Kadru  asked  Vinata,  '  Tell  me,  amiable  sister,  without  taking 
much  time,  of  what  color  is  Uchchaisrava  ? '  And  Vinata 
answered,  'that  king  o(  horaes  is  certainly  white.  What  dost 
thou  think,  sister  ?  Say  thou  what  is  its  color.  Let  ue  lay  a 
wager  upon  it.'  And  Kadru  replied,  '  O  thou  of  agreeable 
smiles,  I  think  that  horse  is  black  in  its  tail.  Beauteous 
one,  bet   with   me  that   she   who   losetb   shall  be   the   other'a 

slave.' " 

Sauti   continued,  "Thus    wagering   with  each  other  about 
menial  service  as  a  slave,  the   sisters   went   home   resolved    to 
satisfy   themselves  by  examiuing  the  horse  the  next  day.     And 
Kadru  bent  upon  practising  a  deception,   ordered  her  thousand 
eons   to   transform    themselves   into  black   hair  and  speedily 
cover  the  horse's  tail  inorder   that   slie    might   not    become  a 
slave.     But  her  sons  the  snakes  refusing   to    do   her    bidding, 
ehe  cursed   them,   saying,  'during  the  snake-sacrifice  of  the 
wise  king  Jauamejaya  of  the  Pandava  race,  fire  shall  consume 
ye.'    And    the   Grand-father  (Brahma)  himself  heard  this  ex- 
ceedingly cruel  curse   denounced    by    Kadru    impelled  by  the 
fates.      And   seeing   that   the   snakes   bad  multiplied  exceed- 
ingly, the  Grand-father  moved  by    kind   consideration    for  his 
creatures   sanctioned   with   all    the   gods  tiiis  curse  of  Kadru. 
Indeed,  of  flaming  poison,  great    prowess,   excess   of  strength, 
and  ever  bent  on  biting  other  creatures,  in  consequence  of  such 
poison  and  for  the  good  of  all  creatures   the   conduct   of  their 
mother   towards   those    persecutors   of  all   creatures  was  very 
proper.     Fate  always  inflicts  the  punishment  of  death  on  those 
who  seek   the   death   of  other   creatures.     The   gods   having 
exchanged  such  sentiments  with   each   other   then   applauded 
Kadru  (and    went  away.)      And   Brahma  calling  Kasyapa  to 
him  spake  uuto   him    these    words:   'O    thou    pure   one   who 
overcomest   all    enemies,    these    snakes   of  flaming   poison,  of 
huge  bodies,   and    ever  intent   on  biting   other  creatures,  that 
thou  hast  begot,  have  been  cursed  by  their  mother.     Child,  do 
not  grieve  for  it  in  the  least.     The  destruction    of  the    snakes 
in  the  sacrifice  hath,  indeed,    been  indicated   in  the    Puranas.' 
paying  this,  the   divine   Creator  of  the   universe  propitiated 


ADIPARVA.  85 

the   Prajapati   (LorJ    of  creation,  Kasyapa)   and  bestowed  on 
that  illustrious  one   the  knowledge  of  neutralising  poiaous. " 

And  so  ends  the  twentieth  Section  in  the  Astika  of  the  Adi 
Parva. 


Section  XXI. 

(Astika  Parva  cmitinued), 

Sauti  said,  "  Then  when  the  night  had  passed  away  and  the 
sun  had  risen  in  the  morning,  O  thou  whose  wealth  is  ascetism, 
the  two  sisters,  Kadru  and  Vinata,  having  laid  a  wager 
about  slavery,  with  haste  and  impatience  went  to  view  the 
horse  Uchchaisrava  from  a  near  ix)int.  On  their  way  they 
saw  Ocean,  that  receptacle  of  waters,  vast  and  deep,  agitat- 
ed and  in  a  tremendous  roar,  full  of  fishes  large  enough 
to  swallow  the  whale,  and  abounding  with  huge  makaras 
and  creatures  of  various  forms  by  thousands,  and  rendered 
inaccessible  by  the  presence  of  other  terrible,  monster-shaped, 
dark,  and  fierce  aquatic  animals  ;  abounding  also  with 
tortoises  and  crocodiles,  the  mine  of  all  kinds  of  gems>  the 
home  of  Varuna  (the  water-god),  the  excellent  and  beautiful 
residence  of  the  Nagas,  the  lord  of  rivers,  the  abode  of  the 
subterranean  fire,  the  friend  (or  asylum)  of  the  Asuras, 
the  terror  of  all  creatures,  the  grand  reservoir  of  waters, 
knowing  no  deterioration.  It  is  holy,  beneficial  to  the  gods, 
and  the  great  mine  of  nectar ;  without  limits,  inconceivable, 
Bacred,  and  highly  wonderful.  Dark,  terrible  with  the  voice 
of  aquatic  creatures,  tremendously  roaring,  and  full  of  deep 
whirl-pools.  It  is  an  object  of  terror  to  all  creatures. 
Moved  by  the  winds  blowing  from  its  shores  and  heaving  high 
with  agitation  and  disturbance,  it  seems  to  dance  everywhere 
with  uplifted  hands  represented  by  its  surges.  Full  of  heav- 
ing billows  caused  by  the  Avaxing  and  waning  of  the  moon,  the 
parent  of  (Vasudeva's  great  conch  called)  Panchajanya,,  the 
great  mine  of  gems,  its  waters  were  formerly  distitrbed  in  con- 
sequence of  the  agitation  caused  within  them  by  the  Lord 
Goviuda  (Vishnu)  of  immeasurable  prowess  when  he  assumed 
the  form  of  a  wild-boar  for  raising  the  (submerged)  Earth.    Iti 


86  MAHABHARATA. 

bottom  lower  than  the  nether  regiona  tlie  vow-observing 
Brahmavshi,  Atri,  could  not  fathom  after  (toiling  for)  a  hundred 
years.  It  becomes  the  bed  of  the  lotus-naveled  Vishnu  when 
at  the  dawn  of  every  Yiij(t  that  deity  of  immeasurable  power 
enjoys  the  deep  sleep  of  spiritual  meditation.  It  is  the  refuge 
of  Mainaka  under  th^  fear  of  falling  thunder,  and  the  retreat 
of  the  Asaras  overcome  in  fierce  encounters.  It  offers  water 
as  sacrificial  butter  to  the  blazing  fire  emitted  from  the  mouth 
of  Vadava  (the  ocean-mare).  It  is  fathomless  and  without 
limits,  vast  and  immeasurable,  the  lord  of  rivers. 

"And  they  aawthat  unto  it  rushed  mighty  rivers  by  thousands, 
in  pride  of  gait,  like  competitors  in  love,  each  eager  for  a  meet- 
ing forestalling  the  others.  And  they  saw  that  it  was  always  full, 
and  always  dancing  with  the  waves.  And  they  saw  that  it  was 
deep  and  abounding  with  fierce  timls  and  makarois.  And  it 
roared  constantly  with  the  terrible  sounds  of  aquatic  creatures. 
And  they  saw  that  it  was  vast,  and  wide  as  the  expanse  of  space, 
unfathomable,  and  limitless,  and  the  grand  reservoir  of  waters." 

And  80  ends  tho  twenty-first  Section  in  the  Astika  of  the 
Adi  Parva. 


Section  XXII. 
(  Astika  Parva  continued.  ) 

*'  The  Nagas  after  a  debate  arrived  at  the  conclusion  that 
they  should  do  their  mother's  bidding,  for  if  she  failed  in  obtain- 
ing her  desire  she  might  burn  them  all  abandoning  her  affection  ; 
on  the  other  hand  if  she  were  graciously  inclined,  the  magnani- 
mous one  might  free  them  from  her  curse.  They  said,  'We  will 
certainly  render  the  horse's  tail  black.*  And  it  is  said  that  they 
then  went  and  became  as  hairs  in  the  horse's  tail, 

*•  In  the  meantime,  the  two  co-wives  had  laid  the  wager. 
And  having  laid  the  wager,  O  excellent  of  Brahmanas,  the  two 
sisters,  Kadru  and  Vinata,  the  daughters  of  Daksha,  proceeded 
in  great  delight  along  the  sky  to  the  other  side  of  the  ocean. 
And  on  their  way  they  saw  the  Ocean,  that  receptacle  of  waters, 
incapable  of  being  easily  disturbed,  mightily  agitated  all  on  a 
sudden  by  the  ^viud,  and  roaring  tremendously,     Abounding  with 


ADI  PAKYA,  87" 

fishe<5  capable  of  swallowing  the  whale  (timi)  and  full  of 
maharcis  ;  containing  also  creatures  of  various  forms  computed  by 
thousands ;  frightful  from  the  presence  of  horrible  monsters,  in- 
accessible, deep,  and  terrible ;  the  mine  of  all  kinds  of  gems  ;  the 
home  of  Varuna  (the  water-god),  the  wonderful  habitation  of  the 
N;igas  ;  the  lord  of  rivers  ;  the  abode  of  the  sub-terranean  fire  ; 
the  residence  of  the  Asuras  and  of  many  dreadful  creatures ;  the 
reservoir  of  waters  ;  not  subject  to  decay  ;  romantic,  and  wonder- 
ful ;  the  great  mine  of  the  amrlta  of  the  celestials  ;  immeasurable 
and  inconceivable ;  contaiuing  waters  that  are  holy;  filled  to  the 
brim  by  many  thousands  of  great  rivers  ;  dancing  as  it  were  in 
waves ;  such  the  ocean,  full  of  liquid  waves,  vast  as  the  expanse 
of  the  sky,  deep,  of  body  lighted  with  the  flames  of  sub-terranean 
fire,  and  roaring,  which  the  sisters  quickly  passed  over." 

And  so  ends  the  twenty-second  Section  in  the  Astika  of  th  e 
Adi  Parva. 


Section  XXIIT. 
(  AstUm  Parva  continued..  ) 

Sauti  said,  "  Having  crossed  the  ocean,  Kadru  of  swift  speed, 
accompanied  by  Vinata,  soon  alighted  at  the  vicinage  of  the 
horse.  They  then  both  beheld  that  foremost  of  steeds,  of  great 
fleetness,with  body  Avhite  as  the  rays  of  the  moon  but  (tail)  having 
black  hairs.  And  observing  many  black  hairs  in  the  tail,  Kadru 
put  Vinata  who  was  deeply  dejected  into  slavery.  And  thus 
Vinata  having  lost  the  wager  entered  into  a  state  of  slavery  and 
became  exceeding  sorr}'. 

"And  in  the  meantime,  bursting  the  errg  without  (the  help  of 
his)  mother,  Gadura  also,  of  great  splendour,  when  his  time 
came,  was  born  enkindling  all  the  points  of  the  universe, — that 
mighty  being  endued  with  strength,  that  bird  capable  of 
assuming  at  will  any  form,  of  going  at  will  everywhere,  and  of 
calling  to  his  aid  at  will  any  measure  of  energy.  Effulgent  like 
a  heap  of  fire,  he  blazed  terribly.  Of  lustre  equal  to  that  of 
the  fire  at  the  end  of  the  Yuija,  his  eyes  were  bright  like  the 
lightning  flash.  And  soon  after  birth  that  bird  grew  in  size 
and   increasing  his  body  ascended  the  skies.     Fierce  and  fiercely 


88  MAHABHARATA, 

roariiiG^,  He  was  terrible  like  a  second  ocean-fire.  And  all  tlja 
deities  seeing  liim,  sought  the  protection  of  Bibhavasu  (Agni.) 
And  they  bowed  down  to  that  deity  of  manifold  forms  seated 
on  his  seat  and  spake  unto  him  these  words : — 'O  Agni,  extend 
not  thy  body.  Thou  wilt  not  consume  us  ?  Lo !  this  huge 
heap  of  thy  flames  is  spreadinc^  wide '  And  Agni  replied, 
'O  ye  persecutors  of  the  Asuras,  it  is  not  as  ye  imagine.  This  ia 
Gadura  of  great  strength  and  equal  to  me  in  splendour,  endued 
with  great  energy,  and  born  to  promote  the  joy  of  Vinata, 
Even  the  sight  of  thh  heap  of  effulgence  hath  caused  this 
delusion  in  ye.  He  is  the  mighty  son  of  Kasyapa,  the 
destroyer  of  the  Nagas,  engaged  in  the  good  of  the  gods,  and 
the  foe  of  the  D.dtyjis  and  the  Rakshasas.  Be  not  afraid  of 
it  in  the  least.  Come  with  me  and  see. '  And  thus  addressed, 
the  gods  along  with  tlie  Rishis  wending  towards  Gadura 
adored  him  from  a  distance  with  the  following  words. 

"  Tlie  gods  said,  *  Thou  art  a  Rishi  {i.  e.,  cognisant  of  all 
mantras),  sharer  of  the  largest  portion  in  sacrifices,  ever 
displayed  in  splendour,  the  controller  of  the  bird  of  life,  the 
presiding  spirit,  of  the  animate  and  the  inanimate  universe ! 
Thou  art  the  destroyer  of  all,  the  creator  of  all ;  thou  art 
Brahma  of  the  Hiranyagarva  form ;  thou  art  the  lord  of 
creation  in  the  form  of  Daksha  and  the  other  Prajapatis ;  thou 
art  Indra  (the  king  of  the  gods),  thou  art  the  steed-necked 
incarnation  of  Vishnu ;  thou  art  the  arrow  (Vishnu  himself, 
as  he  became  such  in  the  hands  of  Maha  leva  on  the  burning  of 
Ti'lpiira) ;  thou  art  the  lord  of  the  universe ;  thou  art  the 
mouth  of  Vishnu;  thou  art  the  four-faced  Padmaja;  thou  art 
a  Brahmana  {i.e.,  wise),  thou  art  Agni,  Pavana,  &c.,  {i.e.,  the 
presiding  deities  of  every  olyect  in  the  universe).  Thou  art 
knowledge;  thou  art  the  illusion  to  which  we  are  all  subject ; 
thou  art  the  all-pervading  spirit,  thou  art  the  lord  of  the  gods ; 
thou  art  the  great  truth ;  thou  art  fenrless ;  thou  art  ever 
unchanged;  thou  art  the  Brahma  without  attributes;  thou  art 
the  energies  of  the  Sun,  &c. ;  thou  art  the  intellectual  functions  ; 
thou  art  our  great  protection  ;  thou  art  the  ocean  of  holiness; 
tliou  art  the  pure ;  thou  art  bereft  of  the  attributes  of  darkness, 
&c, ;  thou  art  the  possessor  of  the  six  high  attributes ;  thou  art 


ABT  PARVA.  SD 

he   wlio    cannot    be   withstood   in    oontest  !     From   iheo    hnve 
emanated  all  things ;    thou    art  of    excellent   deeds;   thon   art; 
all    that    hath  not  been  and  all  that  liath  been  !  Thon  art  pure 
knowledge  ;  thou  displayest  to  us,  as    the  Sun  by  his  rays,  this 
animate  and  inanimate  universe;  darkening   the   splendour  of 
the  Sun  at  every  moment,  thou   art  the  destroyer  of  all  ;    thou 
art  all  that  is  perishable   and  all  that  is  imperishable  !   O  thou 
of  the  splendour  of  Agni,    thou    burnest  all  even  as  the  Sun  ia 
his  ana;er  burneth  all  creatures  !  O  thou  terrible  one,  thou  risest 
even  as  the  fire  at  the  final  dissolution  of  the   creation  1    Thou 
destroyest   even  him  that   destroyeth  all  at  the   revolutions   of 
the  Yugas  !  Having  reached  thee,  O  mighty  Gadura,  who  mov- 
est  in  the  skies,  we  seek  thy  protection,  O  lord  of  birds,   whose 
energy  is  great,  whose  splendour  is  that  of  fire,   whose  bright- 
ness is  as  that  of  lightning,  whom  no  darkness  can  approach,  who 
reachest  the  very  clouds,  who  art  both  the  cause  and  the  effect, 
the  dispenser  of  boons,  and  invincible  in  prowess  !    O  Lord,  this 
whole  universe  is  rendered  hot  by  thy  splendour  bright   as   the 
lustre    of  heated   gold !     Protect    these    high-souled  gods,  who, 
overcome  by  thee   and   terrified  withal,   are    flying   along   the 
heavens   in  ditferent  directions  on  their  celestial  cars  !    O  thou 
best  of  birds,  thou  lord  of  all,  thou  art  the  son  of  the   merciful 
and   high-soule J    Rishi    Kasyapa ;    therefore,  be  not  wroth  bufi 
have  mercy  on   the  universe !   Thou    art   supreme,   O   assuage 
thy   anger,   and  preserve  us!     At  thy  voice,  loud  as  the  roar  of 
thunder,  the  ten  points,  the  skies,    the  heaven?,   this  earth,  and 
our  hearts,   0  bird,   are   continuously    trembling!     O  diminish 
this  thy  body  resembling  Agni !     At  the  sight  of  thy  splendour 
resembling   that   of  Yama   (the   great  destroyer)  in  wrath,  our 
hearts  losing  all  equanimity  are  quaking !  O  thou  lord  of  birds, 
be   propitious    to  us  who  solicit  thee  !     O  thou   illustrious  one, 
bestow  on  us  good  fortune  and  joy !' 

"And  that  bird  of  fair  feathers,  thus  adored  by  the  deities 
and  the  tribes  of  the  Rishis,  diminished  his  own  energy  and 
s}>lendour." 

And  thus  ends  the  twenty-third  Section  in  the  Astika  of 
the  Adi  Parva, 


12 


Section  XXIY. 
(Astika  Parva  contimied,) 

Sauti  Siiid,  "Then  having  heard  about,  and  beholding  his  own 
body,  that  bird  of  beautiful  feathers  diminished  his  size, 

"  And  Gadura  said,  'Lei  no  creature  be  afraid  ;  and  as  ye 
also  are  in  a  fright  at  sight  of  my  terrible  form,  I  will  diminish 

my  energy.' " 

Sauti  continued,  "  Then  that  bird  capable  of  going  every- 
where at  will,  that  ranger  of  the  skies  capable  of  calling  to  his 
aid  any  measure  of  energy,  bearing  Aruna  on  his  back  wended 
from  his  father's  home  and  arrived  at  his  mother's  side  on  the 
other  shore  of  the  great  ocean.  And  he  placed  Aruna  of  great 
splendour  in  the  eastern  region,  when  the  Sun  had  resolved  to 
burn  the  worlds  with  his  fierce  rays.  " 

Saunaka  said,  "  What  for  did  the  worshipful  Sun  resolve  at 
that  time  to  burn  the  worlds  ?  What  wrong  was  done  to  him 
by  the  gods  which  provoked  his  ire  ?  " 

Sauti  said.  "0  thou  sinless  one  1  when  Rahu  in  the  act  of 
drinking  nectar  was  discovered  to  the  gods  by  tlie  Sun  and  the 
Moon,  the  former  from  that  time  conceived  an  enmity  towards 
those  deities.  And  upon  the  Sun  being  sought  to  be  devoured 
by  that  afflicter  (Rahu),  he  became  wroth,  and  thought,  '  O 
this  enmity  of  Rahu  towards  me  hath  sprung  from  my  desire  of 
benefitting  the  gods.  And  this  sore  evil  I  alone  have  to  sustain. 
Indeed,  at  this  pass  help  I  obtain  not.  And  the  dwellers  of  the 
heavens  see  me  about  to  be  devoured  and  suffer  it.  And  there- 
fore for  the  destruction  of  the  worlds  must  I  sit.'  And  with 
thid  resolution    he   went  to  the  mountains  of  the  west. 

"  And  from  that  place  he  began  to  scatter  his  heat  around 
for  the  destruction  of  the  worlds.  And  then  the  great  Rishis 
approaching  the  gods  spake  unto  them  :  '  Lo  1  in  the  middle  of 
the  night  s[)ringeth  a  great  heat  striking  terror  into  every 
heart,  and  destructive  of  the  three  worlds'.  And  then  the 
gods  accompanied  by  the  Rishis  wended  to  the  Grand-father, 
and  said  unto  him,  '  O  what  is  this  great  heat  to-day  that 
causeth  such  panic  ?    The  Sun  hath    not    yet   arisen,  still    the 


ADI  PARVA,  91 

destruction  (of  tlie  world)  is  obvious.  O  Lord,  wliat  shall  it 
be  when  he  doth  arise  ? '  And  the  Grand-father  replied,  '  In- 
deed, the  Sun  is  prepared  to  rise  to-day  for  the  destruction  of 
the  worlds.  As  soo-n  as  he  appeareth  he  will  burn  everything 
into  a  heap  of  asiies.  By  me  hath  been  provided  the  remedy 
beforehand.  Tlie  intcllij^ent  son  of  Kysyapa  is  known  to  all 
by  the  name  of  Aruna.  He  is  huge  of  body  and  of  great 
splendour ;  he  shall  stay  at  the  front  of  the  Sun,  doing  the 
duties  of  charioteer  and  taking  away  all  the  energy  of  the 
former.  And  tliis  will  secure  the  welfare  of  the  worlds,  of  thd 
Risliis,  and  of  the  dwellers  of  the  heavens,'" 

And  Sauti  continued,  "  And  Aruna,  ordered  by  the  Grand- 
father, did  all  that  he  was  ordered  to  do,  Atid  the  Siin  rose 
veiled  by  Aruna's  person.  I  have  told  thee  all  about  why  the 
Sun  was  in  wrath,  and  how  Aruna  also  was  appointed  as  the 
Sun's  charioteer.  Now  hear  of  that  other  question  propounded 
by  thee  a  little  while  ago.  " 

And  so  ends  the  twenty  fourth  vSection  in  the  Astika  cf  the 
Adi  Parva. 


Section  XXV, 

(  Adlkd  Parva  continued,  j 

Sauti  said,  "  Then  that  bird  of  great  strength  and  energy 
and  capable  of  going  at  will  into  every  place  repaired  to  hia 
mother's  side  on  the  other  shore  of  the  great  ocean.  For 
thither  was  Vinata  in  affliction,  defeated  in  wager  and  put 
into  a  state  o-f  slavery.  And  sometime  after,  on  a  certain 
occasion,  Kadru  calling  Vinata  who  had  prostrated  herself 
to  the  former,  addressed  her  these  words  in  the  presence  of  her 
san:  *0  gentle  Vinata,  there  is  in  the  midst  of  the  ocean,  in 
a  remote  quarter,  a  delightful  and  fair  region  inhabited  by  the 
Nagas,  Bear  me  thither.'  And  then  the  mother  of  that  bird 
of  fair  feathers  bore  (on  her  back  or  shoulders)  the  mother  of 
the  snakes.  And  Gadura  alsa,  directed  by  his  mother's  v/ords, 
carried  (on  his  back)  the  snakes.  And  that  ranger  of  the 
skies  born  of  Vinata  began  to  ascend  towards  the  FJun.  And 
thereupon  the  snakes,  scorched  by  the  rays  of  the  Sun,  swoou- 


92  MAHABHAEATA. 

ed  away.  And  Kadru  seeing  her  sons  in  that  state  adored 
Indra,  saying,  'I  bow  to  thee,  thou  lord  of  all  the  deities  : 
I  bow  to  thee,  thou  slayer  of  (the  Asura)  Vala  !  I  bow  to  thee, 
thou  slayer  of  Namuchi,  O  thou  of  thousand  eyes,  thou  lord  of 
BhacJd  !  By  thy  showers,  be  thou  the  protector  of  the  snakes 
scorched  by  the  Sun  !  O  thou  best  of  the  deities,  thou  art 
our  great  protection  1  O  thou  Purandara,  thou  art  able  to 
grant  rain  in  torrents  !  Thou  art  Vayu  (the  air),  thou  art  the 
clouds,  thou  art  fire,  and  thou  art  the  lightning  of  the  skies  ! 
Thou  art  the  propeller  of  the  clouds,  and  thou  hast  been 
called  the  great  cloud  {i.  e.  that  which  will  darken  the  universe 
during  the  end  of  the  Yuga)  !  Thou  art  the  fierce  and  incom- 
parable thunder,  and  thou  art  the  roaring  clouds  !  Thou  art 
the  creator  of  the  worlds  and  their  destroyer  !  Thou  art 
imconquered  !  Thou  art  the  lij,^ht  of  all  creatures,  thou  art 
Aditya,  thou  art  Vibhavasu,  thou  art  the  highest  knowledge, 
thou  art  wonderful,  thou  art  the  greatest  being  !  Thou  art 
wonderful  and  thou  art  a  King  !  Thou  art  the  best  of  the 
deities  ■  Thou  art  Vishnu  !  Thou  hast  thousand  eyes,  thou 
art  a  god,  and  thou  art  the  final  resource  !  Thou  art, 
O  deity,  all  amrita,  and  thou  art  the  most  adored  Soma 
(juice)  !  Thou  art  the  moment,  thou  art  the  lunar  daj*,  thou 
art  the  lava  (  minute ),  thou  art  the  kshana  (4  minutes). 
Thou  art  the  fortnight  of  the  full  moon  and  the  fortnight 
of  the  new  moon  !  Thou  art  the  kala,  thou  the  kashtha,  and 
thou  the  Tvid'i.  (These  are  all  divisions  of  time.)  Thou  art 
the  year,  thou  the  seasons,  thou  the  months,  thou  the  nights, 
thou  the  days  !  Thou  art  the  fair  Earth  with  her  mountains 
and  forests  !  Thou  art  also  the  firmament  resplendent  with 
the  Sun  !  Thou  art  the  great  Ocean  with  heaving  billows 
and  abounding  with  timis,  swallowers  of  thnis,  tnakaras, 
and  various  fishes  !  Thou  art  of  great  renown,  always  adored 
by  the  wise,  and  by  the  great  Rishis  with  minds  rapt  in 
contemplation  !  Thou  drinkest,  for  the  good  of  creatures, 
the  Soma  juice  in  sacrifices  and  the  clarified  butter  offered 
with  Vashats  (mantras  of  a  kind).  Thou  art  always  Avor- 
shippcd  ill  sacrifices  by  Brahmanas  moved  by  desire  of  fruit. 
Q  thou  incomparable  mass  of  strength,  thou  art   sung   in   the 


ADI  FARVA.  93 

Vedmigas  I  It  is  for  that  reason  that  the  learned  Brahmanas 
bent  upon  pertbnning  sacrifices  study  the  Vedangas  with 
every  care.' " 

And   so  ends  the  twenty-fifth  Section  in  the  Astika  of  the 
Adi  Parva. 


Section  XXVI. 
(  Astika  Parvd  continued.  ) 

Sauti  continued,  "And  then  the  illustrious  one  having 
the  best  of  horses  for  his  bearer,  thus  adored  by  Kadru, 
covered  the  entire  firmament  with  masses  of  blue  cloudsi 
And  he  commanded  the  clouds,  saying,  'pour  ye  your  vivifyiag 
and  blessed  drops. '  And  those  clouds  luminous  with  light- 
ing, and  incessantly  roaring  against  each  other  in  the  welkin, 
poured  abundant  water.  And  the  sky  looked  as  if  the  end  of 
the  Yuga  had  come,  in  consequence  of  those  wonderful  and 
terribly-roaring  clouds  that  were  incessantly  begetting  vast 
quantities  of  water.  And  in  consequence  of  myriads  of  waves 
caused  in  the  falling  torrents,  the  deep  roar  of  the  clouds,  the 
flashes  of  lightning,  the  violence  of  the  wind,  and  the  general 
agitation,  the  sky  looked  as  if  dancing  in  madness.  And  tlien 
the  sky  became  dark,  the  rays  of  the  sun  and  the  moon  totally 
disappeaing  in  consequence  of  the  incessant  downpour  by 
those  clouds. 

"  And  upon  Indra's  causing  that  downpour,  the  Nagas 
became  exceedingly  delighted.  And  the  Earth  whs  filled  with 
water  all  around.  And  the  cool  clear  water  reached  even  the 
nether  regions.  And  there  were  countless  watery  waves  all 
over  the  Earth.  And  the  snakes  with  their  mother  reached 
(in  safety)  the  island  called  Ramaniaka. 

And  so  ends  the  twenty-sixth  Section  in  the  Astika  of  the 
Adi  Parva. 


Section  XXVII. 

('  Aatika  Parva  continued.  ) 

Sauti   said,  ''And    then  the  Nagaa  wetted  with  the  shower 
became  exceedingly  ghid.     And   borne    by    that    bird    of  fair 
feathers,    they  soon   arrived   at   the  island.     And    that  ishiud 
had    been    appointed   by    the   creator   of  the   universe  as  the 
abode  of  the   makaras.     They   had   seen   in    that    island    ou 
a  former  occasion   the  fierce  Asnra    of  the   name  of  Luvana. 
And  arrived    there   with  Gadiira,     they  saw  there  a  beautiful 
forest,  washed  by  the  waters  of  the  sea   and   resounding  with 
(the  music  of)   winged   choirs.     And    there   were   clusters    of 
trees  all  around  with   various   fruits   and   flowers.     And  there 
were  also  fair  mansions  all  around  ;  and    many    tanks  abound- 
ing  with   lotuses.     And  it    was   also  adorned    with  many  fair 
lakes  of  pure  water.     And  it  was  refreshed  with  pure  incense- 
breathing   breezes.     And  it   was  adorned    with   many  a   tree 
that   grows  only    on    the  hills  of  Malaya  (sandal  wood)  which 
seemed  by  Its  tall ness  to  reach   the  very   heavens,  and  which 
shaken  by  the  breeze    dropped  showers  of  flowers.     And  there 
were  also  various  other  trees  whose  flowers  were  scattered  all 
around  by  the  breeze.     And  it  seemed  as  if  these   bathed   the 
Nagaa  arrived   there   with    showers   of  rain   represented  by 
their  dropping   flowers.     And  that  forest   was    charming   and 
dear   to   the    Gandharvas'  and   always    gave    them   pleasure. 
And  it   was  full  of  bees   mad   with    the  honey    they   sucked. 
And  the  sight  of  its  appearance   was  exceedingly    delightful. 
And  in  consequence  of  many  things  there  capable  of  charming 
everybody,   that  forest   was  fair,    delightful,    and    holy.     And 
echoing   with  the  notes  of  various    birds,  it  delighted   greatly 
the  sons  of  Kadru. 

"And  then  the  snakes  having  arrived  at  that  forest  began 
to  enjoy  themselves.  And  they  commanded  the  lord  of  birds, 
Gadura,  of  great  energy,  saying,  '  convey  us  to  some  other  fair 
island  with  pure  water.  Thou  ranger  of  the  skies,  thou 
must  have  seen  many  fair  regions  in  thy  course  (through  the 
air.)'    And  Gadura,   after  reflecting  for  a  few   moments,  asked. 


,  ADI  PARYA,  95 

his  mother  Yinata,  why,  mother,  am  I  to  do  the  hidding  of 
the  snakes  V  And  Vinata  thus  questioned  by  him  thus  spake 
unto  that  ranger  of  the  skies,  her  son,  invested  with  every 
virtue,  of  great  energy,  and  great  strength. 

"Vinata  said,  'O  ihou  best  of  birds,  I  have  become,  from 
misfortune,  the  slave  of  her  who  hath  the  same  husband  with 
me.  The  snakes  by  an  act  of  deception  caused  me  to  lose  my 
bet  and  have  made  me  so. '  And  when  liis  mother  had  told 
bim  the  reason,  that  ranger  of  tlie  skies,  dejected  with  grief, 
addressed  the  snakes,  saying,  '  Tell  me,  ye  snakes,  by  bringing 
what  thing,  or  gaining  a  knowledge  of  Avhat  thing,  or  doing 
what  act  of  prowess,  we  may  be  freed  from  this  state  of  bond- 
age to  ye.' " 

Sauti  continued,  "And  the  snakes  hearing  him  said. 
'Bring  thou  amrita  by  force.  Then.  O  bird,  shalt  thou  be 
freed  from  bondage.'  " 

And   so   ends    the  twenty-seventh  Section  in  the  Astika  of 

the  Adj  Parva. 

Section  XXVIII. 

(  Astika  Parva  continued.  ) 

Sauti  said,  "  Gadura,  thus  addressed  by  tlie  snakes,  then 
«!aid  unto  his  mother.  '  I  shall  go  to  bring  amrita.  I  desire 
to  eat  something.  Direct  me  to  it.'  And  Vinata  replied  : 
'In  a  remote  region  in  the  midst  of  the  ocean,  the  Nishadas 
have  their  fair  home.  H aving  eaten  the  thousand  Nishadas 
that  live  there,  bring  thou  amrita.  But  let  not  thy  heart  be 
ever  set  on  taking  the  life  of  a  Brahmana.  A  Brahmana  of  all 
creatures  must  not  be  slain.  He  is,  indeed,  like  fire.  A  Brah- 
mana when  angry  becomes  like  fire  or  the  Sun,  like  poison  or  an 
edged  weapon.  A  Brahmana,  it  hath  been  said,  is  the  master 
of  all  creatures.  For  thei^e  and  other  reasons,  a  Brahmana  is 
the  adored  of  the  virtuous.  0  child,  he  is  never  to  be  slain  by 
thee  even  in  anger.  Hostility  with  the  Brahmanas,  therefore, 
would  not  be  proper  under  any  circunii^tances.  O  thou  sinless 
one,  neither  Agni  nor  the  Sun  truly  consuineth  so  as  doth  a 
Brahmana  of  rigid  vows  when  angry.     By  these  vai  ious  iudica- 


9G  MAHAT^HARATA. 

tions  must  thou  know  a  good  Brahmana,  Indeed,  a  Brahmana 
is  the  first-born  of  all  ereatnres,  the  foremost  of  the  four 
orders,  the  father  and  the  master  of  all.' 

"  And  Gadura  then  asked,  '  0  mother,  of  what  form  is  a 
Brahmana,  of  what  behaviour,  and  of  what  prowess  ?  Doth  he 
shine  like  fire,  or  is  he  of  tranquil  mien  ?  And,  O  mother, 
it  behoveth  thee  to  tell  my  inquirin«^  self,  assigning  reasons, 
those  auspicious  signs  by  which  I  may  recognise  a  Brahmana  !' 

*'  And  Vinata  replied,  saying,  '  O  child,  him  shouldst  thou 
know  as  a  ball  amongst  Brihmanas  who  having  entered  thy 
throat  will  torture  thee  as  a  fish-hook  or  burn  thee  as  flaming 
charcoal.  A  Brahmana  must  never  be  slain  by  thee  even  in 
anger.'  And  Vinata  from  affection  for  her  son  again  told 
him.  these  words:  '  Him  shouldst  thou  know  as  a  good  Brahm- 
ana who  shall  not  be  digested  in  thy  stomach.  "  And  Vinata, 
from  parental  affection,  rniterated  those  words.  And  although 
she  knew  the  incomparable  strength  of  her  son,  she  yet  bless- 
ed him  heartily,  for  deceived  by  the  snakes  she  was  very  much 
afflicted  by  woe.  And  she  said,  '  Let  Maruta  (the  god  of  the 
winds)  protect  thy  wings,  and  the  Sun  and  the  Moon  thy  verte- 
bral regions;  let  Agni  protect  they  head,  and  the  Vasus  thy 
whole  body  !  I  also,  O  child,  engaged  in  beneficial  ceremonies, 
shall  sit  here  to  give  thee  prosperity.  Go  then,  O  child,  in 
safety  to  accomplish  thy  purpose. 

Sauti  continued,  "  Then  Gadura,  having  heard  the  words 
of  his  mother,  stretched  his  wings  and  ascended  the  skies. 
And  endued  with  great  strength,  he  soon  came  upon  the  Ni- 
shadas,  hungry  and  like  to  another  Yama.  And  bent  upon 
slaying  the  Nishadas,  he  then  raised  a  great  quantity  of  dusb 
that  overs{)read  the  firmament  and  sucking  up  water  from  amid 
the  ocean,  shook  the  trees  growing  on  the  adjacent  mountains. 
And  then  the  lord  of  birds  obstructed  the  principal  thorough- 
fare of  the  Nishadas  by  his  mouth  having  increased  its  cleft 
at  will.  And  the  Nishadas  begaa  to  fly  in  great  haste  in 
the  direction  of  the  open  mouth  of  the  great  serpent-eater. 
And  as  birds  in  great  affliction  ascend  by  thousands  into  the 
skies  when  the  trees  of  the  forest  are  shaken  by  the  wind,  so 
those  Nishadas  blinded  by  the  dust  raised  by  the  storm  entered 


ADIPARVA.  i)7 

the  wule-extending  cleft  of  Gadura's  moutli  open  to  receive 
them.  And  then  the  hungry  lord  of  all  rangers  of  the  skies, 
the  oppressor  of  enemies,  endued  with  great  strength,  and 
moving  with  the  greatest  activity  to  achieve  his  end,  closed  his 
mouth  killing  innumerable  Nishadas  following  the  occupatioa 
of  fishermen." 

And  so  ends  the  twenty-eighth  Section  in  the  Astikaof  the 
Adi  Parva. 


Section  XXIX. 
(  Astllrt  Parva  continued.  ) 

Sauti  continued,  ''  A  certain  Brahmana  with  his  wife  had 
entered  the  throat  of  that  ranger  of  the  skies.  And  the  former 
thereupon  began  to  burn  the  bird's  throat  like  flaming  charcoal. 
And  him  Gadura  addressed,  saying,  '  O  thou  best  of  Brahm- 
anas,  come  out  soon  from  my  mouth  which  I  open  for  thee. 
A  Brahmana  must  never  be  slain  by  me  although  he  may  be 
always  engaged  in  sinful  practices.'  And  to  Gadura  who  had 
thus  addressed  him,  that  Brahmana  said,  '  0  let  this  woman  of 
the  Nishada  caste  who  is  my  wife  come  out  with  me  !'  And 
Gadura  said,  'Taking  the  woman  also  of  the  Nishada  caste  with 
thee,  come  out  soon.  Save  thyself  without  delay  inasmuch  aa 
thou  hast  not  yet  been  digested  by  the  heat  of  my  stomach.'  " 

Sauti  continued,  '*  And  then  that  Brahmana  accompanied 
by  his  wife  of  the  Nishada  caste  came  out,  and  eulogising 
Gadura  wended  whithersoever  he  liked.  And  upon  that  Brahm- 
ana coming  out  with  his  wife,  that  lord  of  birds,  fleet  as  the 
mind,  stretching  his  wings  ascended  the  skies.  And  he  then 
saw  his  father  ;  and  hailed  by  him,  Gadura  of  incomparable 
prowess  made  proper  answers.  And  the  great  Rishi  (Kasyapa) 
then  asked  him,  '  O  child,  is  it  well  with  thee  ?  Dost  thou  getj 
sufficient  food  every  day  ?  Is  there  food  in  plenty  for  thee  in 
the  world  of  men  ? ' 

"And  Gadura  replied,  '  My  mother  is  ever  well.  And  so 
my  brother,  and  so  am  L  But,  father,  I  do  not  always  obtain 
plenty  of  food  for  which  my  peace  is  incomplete.  I  am  sent 
by  the  snakes  to    fetch  the   excellent    amrUa   (Soma).     And, 

13 


^^  MAHAEHARATA, 

ill  Jeeil,  I  shall  fetch  it  to-day  for  emancipating  my  mother  from 
her  l^oudage.  My  mother  had  commanded  me,  saying, — Etit 
thou  the  Nishadas. — I  have  eaten  them  by  thousands  but  my 
hunger  is  not  appeased.  Therefore,  O  worshipful  one,  point 
out  to  me  some  other  food,  by  eating  which,  O  master,  I  may 
be  strong  enough  to  bring  away  amrita  by  force.  Thou  shouldst 
indicate  some  food  wherewith  I  may  appease  my  hunger  and 
thirst. ' 

"  And  Kasyapa  replied,  '  This  lake  thou  seest  is  very  sacred. 
It  hath  been  heard  of  even  in  the  heavens,  Tiiere  an  elephant 
with  face  downwards  doth  continually  drag  a  tortoise  his  elder 
brother,  I  shall  speak  to  you  in  detail  of  tiieir  hostility  in 
former  life.  I  will  tell  you  in  full  of  their  enmity  in  another 
life.  Hear  from  me  the  truth,  in  proof  whereof  are  they  both 
(in  this  place.) 

"  'There  was  of  old  a   great  Rishi   of  the   name  of  Vibha- 
vasu.  He  was  exceedingly  wratiiful.     He  had  a  younger  brother 
of  the  name  of  Supritika  who  also  was  a  great   ascetic.     And 
the  great  sage  Supritika  was  averse  to  keep  his   wealth  joint 
with  his  brother's.  And  Supritika  would  always  speak  of  parti- 
tion.    After  a  certain   time  his   brother  Vibhavasu  told  Supri- 
tika,— It  is  from  great  foolishness  that  persons  blinded  by  love 
of  wealth  always  desire  to  make  a  partition  of  their  patrimony. 
And  after  effecting  a  partition  they  fight  with  each  other.  Then 
again,  enemies  in  the  guise   of  friends   cause  an   estrangement 
between  ignorant  and  selfish    men  after  they  become  separated 
in  their  wealth  ;  and  pointing  out  faults  confii-m  their   quarrels 
so  that  they  soon  fall  one    by    one.     And    downright  ruin  very 
soon  overtakes    the   separated.     For   these  reasons,  the   wise, 
never   speak    well    of   partition  amongst   brothers   who   when 
divided  regard  not  the   most   authoritative   Shastras   and    are 
always  in  fear  of  each  other.     But  as  thou  Supritika,   without 
regarding  my  advice,  impelled  by  desire  of  separation   always 
wishest  to  make  an    arrangement  about   your   property,  thou 
must  become  an  elephant.— And  Supritika,  thus  cursed,   then 
spake  unto   Vibhavasu  : — Thou    also   must  become  a   tortoise 
moving  in  the  interior  of  the  waters. — 

"  •  Aud  thus  on  account  of  wealth  those  two  fools,  Supritika 


ADI  PARVA,  99^ 

and  Vibhavagu,  from  each  other's  curse,  have  become  an  ele- 
phant and  a  tortoise,  Owinor  to  their  wrath,  they  have  both 
become  inferior  animals.  And  they  are  engaged  in  hostilities 
with  each  other,  proud  of  their  excessive  strength  and  the 
weight  of  their  bodies.  And  in  this  lake  those  two  of  huge 
bodies  are  engaged  in  acts  according  to  their  former  hostility. 
The  other  amongst  them,  the  handsome  elephant  of  huge  body, 
is  even  how  approaching.  And  hearing  his  roar,  the  tortoise  also 
of  huge  body,  living  witliin  the  waters,  cometh  out  agitating 
the  lake  exceedingly.  And  seeing  him,  the  elephant,  with 
trunk  in  a  curl,  goeth  into  the  water.  And  endued  with  great 
energy,  with  motion  of  his  tusks,  of  fore-part  of  his  trunk,  of 
tail,  and  of  feet,  he  agitates  the  waters  of  the  lake  abounding  with 
fishes.  And  the  tortoise  also  of  much  strength,  with  upraised 
head,  cometh  forward  for  an  encounter.  And  the  elephant  is 
six  yojctnas  in  height  and  twice  that  measure  in  circumference. 
And  the  height  of  the  tortoise  also  is  three  yojanas  and  his 
circumference  ten.  Eat  thou  both  of  them,  madly  engaged 
in  the  encounter  and  bent  upon  slaying  each  other,  and  accom- 
plish this  business  that  thou  desirest.  Eating  that  fierce  ele= 
phant, — looking  like  a  huge  mountain  and  resembling  a  mass  of 
dark  clouds,   bring  thou  amrita.'  " 

Sauti  continued,  "And  having  said  so  unto  Gadura,  he 
(Kasyapa)  blessed  him  then.  '  Blest  be  thou  when  thou  art 
engaged  with  the  gods  in  combat.  Let  pots  filled  to  the  brim, 
Brahmanas,  kine,  and  what  other  auspicious  objects  there  are, 
bless  thee,  O  thou  oviparous  one.  And  O  thou  of  great 
strength,  when  thou  art  engaged  with  the  gods  in  combat,  let 
the  Richas,  the  Yajus,  the  Samas,  the  sacred  sacrificial  butter, 
all  the  mysteries  (of  the  Vedas),  and  all  the  Vedas,  be  thy 
strength. ' 

"  And  Gadura,  thus  addressed  by  his  father,  wended  to  the 
side  of  that  lake.  And  he  saw  that  expanse  of  clear  water 
with  birds  of  various  kinds  all  around.  And  remembering  the 
words  of  his  father,  that  ranger  of  the  skies  possessed  of  great 
swiftness  of  motion  seized  the  elephant  and  the  tortoise,  one 
in  each  claw.  And  that  bird  then  soared  high  into  the  air. 
And  he  came  upon   a  sacred   place   called    Alamixi   and  saw 


100  MAHABHARATA. 

many  divine  trees.  And  struck  by  the  wind  raised  by  his 
•wings,  those  trees  began  to  shake  with  fear.  And  those  di- 
vine trees  growing  on  golden  summits  feared  that  they  would 
break.  And  the  ranger  of  the  skies  seeing  that  those  trees 
capable  of  granting  every  wish  were  quaking  with  fear,  went  to 
other  trees  of  incomparable  appearance.  And  those  gigantic 
trees  were  adorned  with  fruits  of  gold  and  silver  and  branches 
of  precious  gems.  And  they  were  washed  with  the  waters  of  the 
sea.  And  there  was  a  large  banian  among  them  grown  into 
gigantic  proportions,  that  then  spoke  unto  that  lord  of  birds  while 
coursing  towards  it  fleet  as  the  mind  :  '  Sit  thou  on  this  large 
branch  of  mine  extending  a  hundred  yojanas  and  eat  thou  the 
elephant  and  the  tortoise.'  And  when  that  best  of  birds  of  great 
swiftness,  and  of  body  resembling  a  mountain,  quickly  alighted, 
that  banian,  the  resort  of  thousands  of  birds,  shook  and  that 
branch  also  full  of  leaves  broke.  " 

And  so  ends  the  twenty-ninth  Section  in  the  Astika  of  the 
Adi  Parva. 


Section  XXX. 
(  Astika  Parva  continued.  ) 

Sauti  said,  "  The  moment  the  arm  of  the  tree  was  touched 
by  Gadura  of  great  might  with  his  feet,  it  broke.  And  as  it 
broke,  it  was  supported  by  Gadura.  And  as  he  cast  his  eyes 
around  in  wonder  after  having  broken  tliat  gigantic  branch,  he 
saw  that  a  tribe  of  Rishis  called  Valakhilyas  were  suspended 
therefrom  with  heads  downwards.  And  having  seen  those 
Brahmarshis  engaged  in  ascetic  practices  suspended  therefrom, 
Gadura  said  unto  himself,  '  Indeed,  there  are  Rishis  suspended 
from  it  ;  I  will  not  kill  them. '  And  reflecting  that  if  that 
branch  fell  down,  the  Rishis  would  be  slain,  the  mighty  one 
held  by  his  claws  the  elej)hant  and  the  tortoise  yet  more  firmly. 
And  the  king  of  birds,  from  fear  of  slaying  the  Rishis  and 
desirous  of  saving  them,  held  that  branch  in  his  beaks  and  rose 
on  his  wings.  And  great  Ritihis  seeing  that  act  of  his  which 
WJ^s  beyond  even  the  power  of  the  gods,  their  hearts  moved  by 
wonder,  gave  that  mighty  bird   a  name.     And    thpy  eaid,    '  Aa 


ADI  PARVA.  101 

this  ranger  of  the  skies  rises  oa  its  wings  bearing  a  heavy 
burden,  therefore  let  this  foremost  of  bir  Js  having  snakes  for 
his  food  be  called  Gadivra  (bearer  of  heavy  weight.)' 

"  And  slinking  the  mountains  by  his  wings,  Gadura  leisurely 
coursed  through  the  skies.  And  as  he  soared  with  the  elephant 
and  the  tortoise  (in  his  claws),  he  beheld  various  regions  under- 
neath. And  desiring  as  he  did  to  save  the  Valakhilyas,  he  saw 
not  a  spot  whereon  to  sit.  And  at  last  he  wended  to  the 
foremost  of  mountains  called  Gandhamadana.  And  he  saw 
there  his  father  Kasyapa  engaged  in  ascetic  devotions.  And 
Kasyapa  also  saw  his  son — that  ranger  of  the  skies,  of  divine 
form,  possessed  of  great  splendour,  energy,  and  strength,  and 
endued  with  the  speed  of  the  wind  or  the  mind,  huge  as  a 
mountain  peak,  a  ready  smiter  like  the  curse  of  a  Brahmaua, 
inconceivable,  indescribable,  frightful  to  all  creatures,  endued 
with  great  prowess,  terrible,  of  the  splendour  of  Agni  himself, 
and  incapable  of  being  overcome  by  the  deities,  Danavas,  and 
invincible  Rakshasas,  capable  of  splitting  mountain  summits 
and  of  sucking  the  ocean  itself  and  of  destroying  the  worlds, 
fierce,  and  looking  like  Yama  himself.  And  then  the  illus- 
trious Kasyapa  seeing  him  approach  and  knowing  also  his 
motive,  spake  unto  him  these  words. 

"  And  Kasyapa  said,  '  0  child,  don't  commit  a  rash  act,  for 
then  thou  wouldst  have  to  suffer  pain.  The  Valakhilyas,  sup- 
porting themselves  by  drinking  the  rays  of  the  Sun,  might,  if 
angry,  consume  thee.'  " 

Sauti  continued,  "  And  Kasyapa  then  propitiated,  for  the 
sake  of  his  son,  the  Valakhilyas  of  exceeding  good  fortune 
and  whose  sins  had  been  destroyed  by  ascetic  penances.  And 
Kasyapa  said,  '  Ye  whose  wealth  is  asceticism,  the  essay  of 
Gadura  is  for  the  good  of  all  creatures.  The  task  is  great  that 
he  is  striving  to  accomplish.  It  behoveth  ye  to  accord  him 
your  permission  ? '  " 

Sauti  continued,  "  The  Munis  thus  addressed  by  the  illus- 
trious Kasyapa  abandoned  that  branch  and  wended  to  the 
sacred  mountain  of  Himavata  for  purposes  of  ascetic  penances. 
And  upon  those  Rishis  going  away,  the  son  of  Vinata,  with  voice 
obstructed  by  the  branch  in  his  beaks,  asked  his  father  Kasyapa, 


102  MAHABHARATA. 

'  0  thou  illustrious  one,  where  am  I  to  throw  tliis  arm  of  the 
tree  ?  Illustrious  one,  indicate  to  me  some  region  that  is  with- 
out human  beings.'  And  then  Kasyapa  spoke  of  a  mountain 
without  human  beings,  with  caves  and  dales  always  covered 
with  snow  and  incapable  of  ^approach  by  ordinary  creatures 
even  in  thouf^ht.  And  the  great  bird  bearing  that  branch, 
the  elephant,  and  the  tortoise,  then  proceeded  with  great  speed 
towards  that  mountain  of  broad  waist.  And  the  great  arm 
of  the  tree  with  which  that  bird  of  huge  body  flew  away  could 
not  be  girt  round  with  a  cord  made  of  a  hundred  (cow) 
hides.  And  Gadura,  the  lord  of  birds,  then  flew  away  for 
hundred  thousands  of  yojanas  within  the  shortest  time.  And 
going  according  to  the  directions  of  his  father  to  that  moun- 
tain almost  in  a  moment,  the  ranger  of  the  skies  let  fall 
the  gigantic  branch.  And  it  fell  with  a  great  noise.  And 
that  king  of  rocks  shook,  struck  with  the  storm  raised  by  Ga- 
dura's  wings.  And  the  trees  thereon  dropped  showers  of  flowers. 
And  the  cliffs  of  that  mountain  decked  with  gems  and  gold 
and  adorning  that  great  mountain  itself,  were  loosened  and 
fell  down  on  all  sides.  And  the  falling  branch  struck  down 
numerous  trees  which  with  their  golden  flowers  amid  their 
dark  foliage  shone  there  like  clouds  charged  with  lightning. 
And  those  trees,  bright  as  gold,  falling  down  upon  the  ground 
and  becoming  dyed  with  mountain  metals,  shone  as  if  they 
were  bathed  in  the  rays   of  the  sun. 

"  And  the  best  of  birds,  Gadura,  perching  on  the  summit 
of  that  mountain  then  ate  both  the  elephant  and  the  tortoise. 
And  he  the  son  of  Tarkhya,  endued  with  great  speed,  having 
eat  of  the  tortoise  and  the  elephant,  then  rose  on  his  wingS 
from  the  top  of  the  mountain  summit. 

"  And  various  omens  began  to  appear  among  the  gods  fore- 
boding fear.  Indra's  favorite  thunder-bolt  blazed  up  in  a  fright. 
And  meteors  with  flames  and  smoke,  loosened  from  the  welkin, 
shot  down  during  the  day.  And  the  respective  weapons  of 
the  Vasus,  the  Rudras,  the  Adityas,  of  all  of  them,  of  the 
Sadhyas,  the  Marutas,  and  of  all  the  other  tribes  of  the  gods, 
began  to  spend  their  force  against  each  other.  And  such 
things  had  never  happened  even  in  the  war  of  the  gods  and  the 


ADI  FARVA.  103 

Asiiras.  And  the  winds  blew  accompanied  with  thunder,  and 
meteors  fell  by  thousands.  And  the  sk}^  although  it  Avas 
cloudless,  roared  tremendously.  And  even  he  who  was  the 
god  of  gods,  dropped  showers  of  blood.  And  the  lustre  of  the 
flowery  garlands  on  the  necks  of  the  gods  was  dimned.  And 
their  prowess  suffered  a  diminution.  And  terrible  masses  of 
clouds  dropped  thick  showers  of  blood.  And  the  dust  raised 
by  the  winds  darkened  tlie  splendour  of  the  very  coronets  of 
the  gods.  And  he  of  a  thousand  sacrifices  (Indra),  with  the 
other  gods,  perplexed  with  fear  at  sight  of  these  dark  disasters, 
spake  unto  Vrihaspati  thus  :  '  Why,  0  worshipful  one,  have 
these  dark  disasters  suddenly  arisen  ?  No  foe  do  I  behold  who 
would  oppress  us  in  war. '  And  Vrihaspati  answered,  '  O  thou 
chief  of  the  gods,  thou  of  a  thousand  sacrifices,  it  is  from  thy 
fault  and  carelessness,  and  owing  also  to  the  ascetic  penances  of 
of  the  high-souled  great  Rishis,  the  Valukhilyas,  that  the  son 
of  Kasyapa  and  Vinata,  a  ranger  of  the  skies  endued  with 
great  strength  and  possessing  the  capacity  to  assume  at  will 
any  form,  is  approaching  to  take  away  the  Soma.  And  that 
bird,  foremost  among  all  endued  with  strength,  is  able  to  rob 
ye  of  the  Soma.  Every  thing  is  possible,  I  ween,  in  him  : 
the  un-achievable  he  can  achieve.'  " 

Sauti  continued,  "And  Indra  having  heard  these  words 
then  spoke  unto  those  that  guarded  the  amrita  :  '  A  bird 
endued  with  great  strength  and  energy  has  set  his  mind  on 
taking  away  the  amrita.  I  warn  ye  beforehand  so  that  he  may 
not  succeed  in  taking  it  away  by  force.  Vrihaspati  has  told 
me  that  his  strength  is  immeasurable.'  And  the  gods  hearing 
of  it  were  amazed  and  took  precautions.  And  they  stood 
surrounding  the  amrita,  and  Indra  also  of  great  prowess,  the 
Avielder  of  the  thunder,  stood  with  tbem.  And  the  gods  wore 
curious  breastplates  of  gold,  of  great  value  and  set  with  gems, 
and  bright  leathern  armour  of  great  toughness.  And  the 
mighty  deities  wielded  various  siiarp-edged  weapons  of  terrible 
shapes,  countless  in  number,  emitting,  even  all  of  them,  sparks 
of  fire  mixed  with  smoke.  And  they  were  also  armed  with 
many  a  discus  and  iron  mace  furnished  with  spikes,  and  trident, 
and    battle-axe,  various  kinds    of  sharp-pointed    short    missiles 


104  MAHABHATIATA. 

and  polished  swords  raid  maces  of  terrible  forma,  all  befitting 
their  respective  bodies.  And  decked  with  celestial  ornaments 
and  resplendent  with  those  bright  arms,  the  gods  waited  there, 
their  feai-s  allayed.  And  the  gods,  of  incomparable  strength, 
energy,  and  splendour,  resolved  to  protect  the  amrita,  capable 
of  splitting  the  towns  of  the  Asnras,  all  displayed  themselves 
in  forms  resplendent  as  the  fire.  Thus  the  gods  having  stood 
there,  that  [would  be]  battle-field,  in  consequence  of  hundred 
thousands  of  niaces  furnished  with  iron  spikes,  shone  like 
another  suddenly  arrived  sky  illumined  by  the  rays  of  the  sun.  " 
And  so  ends  tiie  thirteeth  Section  in  the  Astika  of  the 
Adi  Parva. 


Section  XXXI. 
(  Af^tlhi  Parva  contimied.  ) 

Saunaka  said,  ''  O  Son  of  Suta,  what  was  ludra's  fault, 
what  his  act  of  carelessness  ?  How  was  Gadura  born  in  conse- 
quence of  the  ascetic  penances  of  the  Valakhilyas  ?  Why  also 
had  Kasyapa — a  Brainnana — the  king  of  birds  for  his  son  ?  Why 
too  was  he  invincible  of  all  creatures  and  un-slayable  of  all  ? 
Why  also  was  that  ranger  of  the  skies  capable  of  going  into 
every  place  at  will  and  of  mustering  at  will  any  measure  of 
energy  ?  If  these  are  described  in  the  Purana,  I  should  like 
to  hear  them  !" 

Sauti  said,  "  What  thou  askest  me  is,  indeed,  the  subject 
of  the  Purana.  0  twice-born  one,  listen  as  I  briefly  recite  it 
all  !  ■ 

"  Once  upon  a  time,  wlien  the  Prajapati,  Kasyapa,  was 
engaged  in  a  sacrifice  from  desire  of  offspring,  the  Rishis,  the 
gods,  and  the  Gandiiarvas,  gave  him  help.  And  Indra  was 
appointed  by  Kasjapa  to  bring  the  saerificial  wood  ;  and  with 
him  those  ascetics — the  Vahikhilyas,  and  all  the  other  deities. 
And  the  lord  Indra  taking  up  according  to  his  own  strength  a 
weight  that  was  mountain-like,  brought  it  without  any  fatigue. 
And  he  saw  on  the  way  some  Pashis,  of  bodies  of  the  measure 
of  the  tiiumb,  together  carrying  one  single  stalk  of  the  Palasha 
(Butea  frondosa)  leaf.  And  those  Rishis  were,  from  want  of  food, 


ADI  PAHVA.  105 

very  lean-fleshed  as  if  merged  into  their  OAvn  bodies.    And  they 
were  so  weak  that  they  were  much    afflicted  when  sunk   in  the 
water  that  collected  in  an  indentation  on  the  road  caused  by  the 
hoof  of  a  cow.     And  Purandara,  proud  of  his   strength,  beheld 
them  with  surprise,  and  laughing  at  them  in  derision   soon  left 
them   behind,  insulting   them   besides  by  passing  over   their 
heads.     And  those  Rishis  were  at  tlus  possessed  with  rage  and 
sorrow.     And  they  made  preparations  for  a  great  act  at  Avhich 
Indra  was  terrified.    Hear  thou,  O  Saunaka,  of  the  wish  for  (he 
accomplishment  of  which  those  vow-observing,  wise,  and  excellent 
ascetics    poured   clarified   butter  on   the   sacrificial  fire    with 
ioudly  uttered  mantras  !     '  There  shall  be  another  Indra  of  all 
the  gods,  capable  of  going  everywhere  at  will  and   of  muster- 
ing at  will  any  measure  of  energy,  imparting  fear  unto  the  (pre- 
sent) king  of  the  gods.     By  the  fruit  of  our  ascetic  penances, 
?et  one  arise,  an  hundred  times  greater  than   Indra  in   coura^-e 
and  strength,  fleet  as  the   mind,  and   fierce  v/ithal.'     And  the 
king  of  the  gods,  he  of  a   hundred   sacrifices,  iiaving   come   to 
know  of  this,  became  very  much  alarmed  and  sought   the   pro- 
tection  of  the    vow-observing    Kasyapa.     And   the   Prajapati, 
Kasyapa,  hearing  everything  from  Indra  went  to   the  Valakhi- 
lyas  and  asked  them  if  their   act    had   been   successful.     And 
those  truth-speaking  Rishis  replied  to  him,  saying,  'Let  it  be  aa 
thou  say  est. '     And   the   Prajapati,  Kasyapa,    pacifying  them, 
spake     unto    them     as    follows  : — '  By    the   word   of  Brahma, 
this  one  hath  been    made   the    lord   of    the    three  worlds.     Ye 
ascetics,  ye  also  have  been  striving  to   create   another   Indra  \ 
Ye  excellent  ones,  it  behove th  ye  not  to    falsify  the   word   of 
Brahma  !     Let  not  also  this  purpose   for  (accomplishing)  which 
5'e  are  striving  be  rendered  futile.     Let  there  sjiring   an    Indra 
(Lord)  of  winged   creatures,  endued    with   excess  of  stren<^th. 
Be  gracious  unto  Indra  who  is  a  suppliant  before  ye  !'     And  the 
Valakiiilyas,    thus     addressed     b}'    Kasyapa,    after   reverenc- 
ing that   first  of  Munis,  the   Prajapati,  Kasyapa,   spake   unto 
him. 

"  The  Valakhllyas  said,  '  O  Pr.ijnpati,  this  essay  of  us  all 
is  for  an  Indra.  Indeed,  this  essay  hath  been  also  meant  for 
a  sou    being  born  unto  thee.     Let  ihis  huccessful   act  theu  be 

1^ 


f^Q  MAnABHAEATA, 

accepted  by  llioe  '     And  in  this  matter  appoint    tlioii   wlialr>o» 
ever  thou  seest  is  good  and  proper.'  " 

Sauti   continued,    "  Meanwhile,    moved   by   the   desire   of 
ciffspring,  the   s^ood  daughter   of  Daksha,  the   vow-observing, 
amiable,    and    fortAinate   Vinata,    her  ascetic   penances  over, 
having  purified  herdelf  vath  a  bath  in  that  season  when  connu- 
bial   iutercourde   might  prove  fruitful,    approached  her   lord. 
And  Kasyapa  spake   unto   her,  '  Respected    one,  the  sacrifice 
commenced  by  me  hath  borne  friut :  what  hath  been  desired  by 
thee  shall    come   to   pass.     Two  heroic  sons  shall  be  born  unto 
thee,  the  lords  of  the  three  worlds.     And  by  the  ascetic   pen- 
ances of    the   Valakhilyas   and   by    virtue  of  the   desire  with 
which  I  had    commenced  my  sacrifice,  those   sons   shall   be  of 
exceeding  goo<l  fortune  and  worshipped  of  the   three   worlds.' 
And  the  worshipful  Kasyapa  spake  unto  her  again,  '  Bear  thou 
these    auspicious   seeds   with     great   care.     These   two    shall 
be  the  lords  of  all  winged  creatures.     And  the   heroic   rangers 
of  the  eky    shall  be  respected  of   the   worlds,   and  capable   of 
assuming  at  will  any  form.' 

*'  And  the  Prajapati,  gratified  with  all  that  took  place, 
then  addre?.-ed  him  of  a  hvmdred  sacrifices,  saying,  'Thou 
shalt  hnve  two  brothers  of  great  energy  and  prowess,  who  shall 
be  to  thee  oven  as  thy  help-mates.  And  from  them  no 
injury  shall  result  unto  thee.  Let  thy  sorrow  cease  ;  thou  shalt 
continue  as  the  lord  of  all.  By  thee  also  let  not  the  utterers 
of  Brahma  (the  Veda)  be  ever  again  slighted.  Nor  by  thee  also 
let  the  very  wr.ithl'ul  ones  whose  words  are  even  as  the  thunder- 
bolt be  ever  agidii  insulted.'  And  Indra,  thus  addressed,  went 
to  heaven,  his  fears  di^spelled.  And  Viuata  also,  her  purpose 
fulfilled,  was  exceeding  glad.  And  she  gave  birth  to  two  sons, 
Aruna  and  Gadura.  And  Aruna  of  undeveloj>ed  body  became 
the  fore-rui"i.ner  of  tlie  Sun.  And  Gadura  was  vested  with  the 
lordship  of  the  VnwU.  O  thou  of  the  race  of  Bhrigu,  hearken 
now  to  the  mighty  achievement  of  Gadura!" 

And    so  eudp.  the    thirty-first  Section    in  the  Astika  of  the 
Adi  P:\rva. 


Section  XXXIE 
(  Astlka  Parva  continued.  ) 

Sauti   said,  "O    thou    foremost   of  Brahnianas,    upon    the 
gods  having  stood  prepared  for  war    in   that    vmy,  Gadura  the 
king   of    birds  soon   came   upon   those   wise   ones.    And  the 
gods  beholding   him   of    excessive    strength  began  to    quake 
with  fear,  and  strike  one  another  with  all  their  weapons.    And 
amongst  those  that  guarded  the   Skoma   was   Bhav.mana  (tlic 
celestial   architect),  of  measureless   might,    effulgent   as   the 
electric  fire,  and  of  great  energy.     And  after  a  terrific  encoun- 
ter of    only  a  moment,    mangled   by  the   lord"^  of  birds    with 
his  talons,  beak,  and  wings,  he  lay  as  dead  on  the  field.    And 
that  ranger   of  the  skies   darkening   the   worlds   by  the  dust 
raised  by  the  hurricane  of  his   wings,  overwhelmed'  the  celes- 
tials with  it.    And  the  cclei^tiala  overwhelmed   by    that   dusfc 
swooned  away.     And   lo,   the   immortals    who    guarded    the 
amrita,  blinded  by   that   dust,  could  not   sec    Gadura  !     And 
Gadura  thus   agitated    the   region   of  the   hciivens.     And    ha 
mangled  the  gods  thus  v/ith  the  wounds  iniiict^d  by,  his  wings 
and  beaks. 

"And  then  the  god  of  thousand  eyes  commanded  Vayu 
(the  god  of  wind);  saying,  'dispell  thou  this  shower  of  dust 
soon.  O  Maruta,  this  is,  indeed,  thy  v/ork  !'  And  then  the 
mighty  Vayu  soon  dispelled  that  dust.  And  when  the  dark- 
ness had  disappeared,  the  celestials  attacked  Gadura,  And 
as  he  of  great  might  was  attacked  by  the  gods,  he  began  to 
roar  loudly,  like  the  great  cloud  that'  appeareth  in  the,  sky  at 
the  end  of  the  Fit^ft,  fi-ightening  every  creatm-e„  And  that 
king  of  birds  of  great  energy  and  slayer  of  hostile  heroes, 
then  rose  on  his  v.'ings.  And  him  sta^nng  in  the  skies  over 
the  heads  of  the  gods,  all  the  wise  ones  (the  celcstialb) 
with  Indra  amongst  them  covcrad  with  double-edged  broad- 
swords, iron-maces  furnished  with  sharp  spikes,  pointed  lances, 
maces,  bright  kt<hvynq)ras,  and  many  a  discus  of  the  form  of 
the  sun.  And  the  king  of  birds,  attacked  on  all  sides  with 
vbo^Ycrs  of   Yiuioiis  weyi'-ous,    fau^ht  exceeding  haid  with.- 


205  MAHABHARATA. 

out  wavering  for  a  moment.  And  tlie  son  of  Vlnata,  of 
great  prowess,  blazing  in  the  sky,  attacked  the  gods  on  all 
sides  with  his  wings  and  breagt.  And  blood  began  to  flow 
copiously  from  the  bodies  of  the  gods  mangled  by  the  talons 
and  the  beak  of  Gadura.  And  overcome  by  the  lord  of  birds, 
the  Sadhyas  with  the  Gandharvas  fled  eastwards,  the  Vasus 
with  the  Rudras  towards  the  south,  the  Adityas  towards  the 
west,  and  the  twin  Aswinas  towards  the  north.  And  gifted 
Tvithgreatcnergy,  they  retreated  fighting,  looking  back  every 

moment  on  their  enemy. 

« And  Gadura  had  encounters  with  (the  Yakshas)  Aswa- 
kranda  of  great  courage,  with  Rainuka,  with  the  bold  Kra- 
thanaka,  with  Tapana,  with  Uluka  and  Shasanaka,  with  Ni- 
inisha,  with  Puruja,  and  with  Pulina.  And  the  son  of  Vinata 
mangled  them  with  his  wings,  talons,  and  beak,  like  that 
oppressor  of  enemies — the  holder  of  the  Pinalm  himself  m 
anger  at  the  end  of  the  yuga.  And  those  Yakhas  of  great 
might  and  courage,  mangled  all  over  by  that  ranger  of  the 
skies,  looked  like  masses  of  black  clouds  dropping  thick  showers 

f>£  blood. 

"  And  Gadura  depriving  them  of  life   then   went   to  where 

the  amrita  was.  And  he  saw  that  it  was  suiTounded  on  all 
sides  with  fire.  And  the  terrible  flames  of  that  fire  covered 
the  entire  sky.  And  moved  by  violent  winds,  they  seemed 
bent  on  burning  the  Sun  himself.  And  the  illustrious  Gadura 
then  assumed  ninety  times  ninety  (eight  thousand  and  one  hun- 
dred) mouths.  And  soon  drinking  in  many  rivers  with  those 
mouths  and  returning  with  great  speed,  that  oppressor  of  ene- 
mies, having  wings  for  his  vehicle,  extinguished  that  fire  with 
those  rivers.  And  extinguishing  that  fire,  he  assumed  another 
small  form,  desirous  of  entering  into  (where  the  Soma  was.) 

And  so  ends  the  thirty-second  Section  in  the  Astika  of 
the  Adi  Parva. 


Section  XXXIII. 
(  Astiha  Parva  continued.  ) 

Sauti  said,  "  Aud  that  bird,  assuming  a  golden  body  bright 
as  the  rays  of  the  sun,  entered  with  great  force  (the 
region  where  the  Soma  was),  like  a  torrent  entering  the 
ocean.  And  he  saw  in  the  vicinage  of  the  Soma  a  wheel 
of  steel,  keen-edged,  and  sharp  as  the  razor,  revolving 
incessantly.  And  that  fierce  instrument,  of  the  lustre 
of  the  blazing  sun  and  of  terrible  form,  was  devised  by 
the  gods  for  cutting  to  pieces  all  robbers  of  the  Soma.  And 
Gadura  seeing  a  passage  through  it  stopped  there  for  a  moment. 
And  diminishing  his  body,  in  an  instant  he  passed  through 
the  spokes  of  that  wheel.  And  within  the  line  of  the  wheel, 
he  beheld,  stationed  there  for  guarding  the  Soma,  two  great 
snakes  of  the  lustre  of  blazing  fire,  of  tongues  bright  as  the 
lightning  flash,  of  great  energy,  of  mouth  emitting  fire,  of 
blazing  eyes,  containing  poison,  very  terrible,  always  in  anger, 
and  of  great  activity.  And  their  eyes  were  ceaselessly  inflam- 
ed with  rage  and  were  winkless.  And  he  who  is  seen  by 
even  one  of  the  two  is  instantly  reduced  to  ashes.  And 
the  bird  of  fair  feathers  suddenly  covered  their  eyes  with 
dust.  And  unseen  by  them  he  attacked  them  from  all 
sides.  And  the  son  of  Vinata — that  ranger  of  the  skies — 
attacking  their  bodies,  mangled  them  into  pieces.  And  he  then 
approached  the  Soma  without  loss  of  time.  And  the  mighty 
son  of  Vinata,  taking  up  the  amrita  from  the  place  where 
it  was,  rose  on  his  wings  with  great  speed,  breaking  into 
pieces  the  instrument  that  had  surrounded  it.  And  the 
bird  soon  came  out  taking  the  amrita  but  without  drinking 
it  himself.  And  he  then  wended  on  his  way  without  the  least 
fatigue,  darkening  the  splendour  of  the  Sun. 

"  And  the  son  of  Vinata  then  met  with  Vishnu  in  his  path 
along  the  sky.  And  Narayana  was  gratified  with  that  act  of 
self-denial  on  the  part  of  Gadura.  And  that  deity  knowing  no 
deterioration  said  unto  the  ranger  of  the  skies,  '  O  I  am  in- 
clined to  grant  thee  a  •  boon. '  And  the  ranger  of  the  skies 
thereupon  said, '  I  shall  stay  above  thee. '    And  he  again  spake 


110  MAHABHARATA. 

unto  Narayana  these  words  : — 'I  shall  be  immortal  and  free 
from  disease  without  (drinking)  amrita. '  And  Vislinu  said 
unto  the  son  of  Vinata,  'Be  it  so. '  And  ,Gadura,  receiving 
those  two  boons,  told  Vishnu,  '  I  also  shall  grant  thee  a  boon  ; 
therefore,  let  the  possessor  of  the  six  attributes  ask  of  me.  ' 
And  Vishnu  asked  the  raighty  carrier  of  great  weights  to  be- 
come his  vehicle.  And  he  made  the  bird  sit  on  the  flag  staff  of 
his  car,  saying,  '  Even  thus  thou  shalt  stay  above  me. '  And  the 
i'anger  of  the  skies,  of  great  speed,  saying  unto  Narayana, 
'  Be  it  so, '  swiftly  vfcnded  on  his  way,  mocking  the  wind 
with  his  fleetness. 

"And  while  that  foremost  of  all  rangers  of  the  skies,  that 
first  of  winged  creatures,  Gadura,  was  coursing  through  the 
air  after  robbing  the  amrita,  Indra  hurled  at  him  his  thunder- 
bolt. A^nd  Gadura,  the  lord  of  birds,  struck  with  the  thunder 
bolt,  spake  laughingly  unto  Indra  engaged  in  the  encounter,  in 
sweet  words,  saying,  '  I  shall  respect  the  Eishi  (Dadhichi)  of 
whose  bone  tlie  Vajra  hath  been  made.  I  shall  also  respect  the 
Vajra,  and  thee  also  of  a  thousand  sacrifices.  I  cast  this 
feather  of  mino  whose  end  thou  shalt  not  attain.  Struck  with 
thy  thunder  I  have  not  felt  the  slightest  pain. '  And  having 
said  this,  the  king  of  birds  cast  a  feather  of  his.  And  all  crea- 
tures became  exceeding  glad,  beholding  that  excellent  feathci' 
of  Gadura  so  cast  oif  by  himself.  And  seeing  that  the  feather 
was  very  beautiful,  they  said,  '  Let  this  bird  be  called  Suparna 
(having  fair  feathers,)'  And  Pnrandara  of  a  thousand  eyes 
witnessing  this  wonderful  incident  thought  tha,t  bird  to  be 
some  great  being  and  addressed  him  thus. 

"  And  Indra  said,  '  O  thou  best  of  birds,  I  desire  to  know 
the  limit  of  thy  great  strength,  and  I  desire  also  eternal  friends- 
ship  with  thee,' " 

And  so  enda  the  thirty-third  Section  in  the  Astika  of  the 
Adi  Parva» 


Section  XXXIT. 
(  Astika  Parva  continued.  ) 

Siuti  continued,  "  And  Gadura  Baid,  'O  Piiraiidaralet  there 
1)6  friendship  between  thee  and  me  as  thou  desirest.  My 
strenf^tli,  know  thou,  is  great  and  hard  to  bear.  O  thou 
of  a  thousand  sacrifices,  the  good  never  approve  of  speaking 
highly  of  their  own  strength,  nor  do  they  speak  of  their  own 
merits.  But  being  made  a  friend,  asked  by  thee,  O  friend,  I 
will  answer  tfeee,  although  self-praise  without  reason  is  ever 
improper.  I  can  bear  on  a  siy.gle  feather  of  mine,  O  Sakra, 
this  Earth  with  her  mountains  and  forests  and  with  the  waters 
of  the  ocean,  and  with  thee  also  stationed  thereon.  Know 
thou,  my  strength  is  such  that  I  can  bear  without  fatigue  even 
all  the  worlds  put  together,  with  their  animate  and  iuauimate 
objects.' " 

Sauti  continued,  "  0  Saunaka,  after  Gaduraof  great  cour- 
age had  thus  spoken,  the  chief  of  the  gods — the  wearer  of 
the  (celestial)  crown,  the  lord  bent  upon  the  good  of  the  worlds, 
replied,  saying,  '  It  is  as  thou  sayest.  Everything  is  possible 
in  thee.  Accept  now  my  sincere  and  hearty  friendship.  And 
if  thou  liast  no  business  with  the  Soma,  return  it  to  me. 
Those  to  whom  thou  wouldst  give  it  would  always  oppose  us. ' 
And  Gadura,  answered,  '  There  is  a  certain  reason  for  which  the 
Soma  is  being  carried  by  me.  I  shall  not  give  the  Soma  to 
any  one  for  drink.  But  where  I  myself,  O  thou  of  thousand  eyes, 
place  it  down,  thou  lord  of  the  heavens  canst  then,  taking  it 
up,  instantly  bring  it  away. '  And  Indra  then  said,  '  O  thou 
oviparous  one,  I  am  highly  gratified  with  this  speech  now* 
spoken  by  thee !  O  thou  best  of  all  rangcrd  of  the  skies, 
accept  from  mo  any  boon  that  thou  desirest.'  " 

S;iati  coi\tinuod,  "  And  Ga'hira,  recollecting  then  the  eons 
of  Kadru  an  1  romembeiing  also  the  b"ii,]age  of  l>is  motlier, 
caused  by  an  act  of  deception,  owing  to  the  well-known  i-easoa 
(the  curse  of  Aruua),  said,  '  Although  I  have  power  over  all 
creatures,  yet  I  shall  do  your  bidding.  Let,  0  Sakra,  the 
mighty  snakes  become  my  food  '.'     And  the  flayer    of  the   Dii- 


112  KAHAEHAEATAi 

navas,  having'  saiJ  unto  liiiu  '  Be  it  so,'  tLen  went  to  Harl  the 
god  of  god'^,  of  great  soul,  the  lorJ  of  Yogees.  And  the 
latter  sanctioned  everything  that  had  been  said  by  Gadura. 
And  the  worshipful  lord  of  the  heavens  again  said  unto  Gadura, 
'I  shall  bring  away  the  Soma  when  tliou  placest  it  down." 
And  having  said  so,  he  bade  farewell  to  Gadura.  And  the 
bird  of  fair  feathers  then  went  to  the  vicinage  of  his  mother 
with  great  speed. 

"  And  Gadura  in  joy  then  spake  unto  all  the  snakes,  '  Here 
have  I  brought  the  amrita.  Let  me  place  it  on  some  kusa 
grass.  O  ye  snakes,  sitting  here,  drink  of  it  after  ye  have  per- 
formed your  ablutions  and  religious  rites.  As  said  by  ye,  let 
this  my  mother  become  from  this  day  a  freed- woman,  for  by 
me  hath  been  accomplished  your  bidding. '  And  the  snakes 
having  said  unto  Gadura  '  Be  it  so, '  then  went  to  perform  their 
ablutions.  And  Sakra  in  the  meantime  taking  up  the  amrita 
wended  back  to  the  heavens.  And  the  snakes,  after  performing 
their  ablutions,  their  daily  devotions,  and  other  sacred  rites, 
returned  in  joy,  desirous  of  drinking  the  amritd.  And  they 
saw  that  the  bed  of  kusa  grass  whereon  the  amrita  had  been 
placed  was  empty,  the  amrita  itself  having  been  taken  away 
by  a  counter  act  of  deception.  And  they  thereupon  began  to 
lick  with  their  tongues  the  husa  grass  as  the  amrita  had  been 
placed  thereon.  And  the  tongues  of  the  snakes  bj'  that  act 
became  divided  in  twain.  And  the  Jaisa  grass  too  from  con- 
tact with  amrita  became  sacred  from  that  time.  And  thus  by 
the  illustrious  Gadura  was  amrita  brought  (from  the  heavens) 
and  brought  for  the  snakes,  and  by  him  thus  were  the  snakes 
made  of  divided  tongues. 

"  And  the  bird  of  fair  feathers  very  much  delighted,  enjoyed 
himself  in  those  woods  accompanied  by  his  mother.  And  he 
of  grand  achievements,  deeply  reverenced  by  all  rangers  of  tlie 
skies,  gratified  his  mother  by  eating  of  the  snakes. 

"And  that  man  who  would  listen  to  this  story,  or  read  it 
to  an  assembly  of  good  Brahmanas,  must  surely  go  to  heaven 
acquiring  great  merit  from  the  recitation  of  (the  deeds  of) 
Gadura.  " 


ADIPARVA,  11 


Q 


And  so  enJa  the  tliirfy-fourtli  Section  iu  the  Astlka  of  the 
Adi  Parrfi. 


Section  XXXV. 
(  Astlka  Parva  continued.  ) 

Saunaka  said,  "  O  son  of  Suta,  thou  hast  nnfolded  tlie 
reason  why  the  snakes  were  cursed  by  their  mother,  and  why 
Vinata  was  also  cursed  by  her  son.  Thou  bast  also  related  the 
bestowal  of  boons  by  their  husband  on  Kadru  and  Vinata. 
Thou  hast  likewise  told  us  the  names  of  Vinata's  sons. 
But  thou  hast  not  yet  recited  the  names  of  the  snakes.  We 
are  anxioi^s  to  hear  the  names  of  the  principal  ones. " 

Sauti  S£^d,  "  O  thou  whose  wealth  is  asceticism,  from  feau 
«f  being  lengthy,  I  shall  not  mention  the  names  of  all  the  snalcesr. 
But  I  will  recite  the  names  of  th«  chief  ones.  Listen  ye  to  me. 

Sesha  was  born  first,  and  then  Vasuki.  (Then  were  born) 
Airavata,  Takshaka,  Karkotaka,  Dhananjaya,  Kalakeya,  the  ser- 
pent Mani,  Purana,  Pinjarakaand  Elapatra,  Vamana,Nila,  Anila, 
Kalmasha,  Savala,  Aryaka,  Ugraka,  Kalasapotaka,  Suramu- 
kha,  Dadhimukha,  Vimalapindaka,  Apta,  Karotaka,  Sanklia, 
Valisikha,  Nisthanaka.  Hemaguha,  Nahusha,  Pingala,  Bahya- 
karna,  Hastipada,  Mudgarapindaka,  Kamvala,  Aswatara,  Ka- 
liyaka,  Vritta,  Samvartaka,  Padma,  Mahapadma,  Sankhamu- 
kha,  Kuslimandaka,  Kshemaka,  Pindaraka,  Karavira,  Pushpa- 
danstraka,  Vilwaka,  Vilwapandara,  Mushakada,  Sankhashirah, 
Purnabhadra,  Haridraka,  Aparajita,  Jyotika,  Srivaha,  Kaura- 
vya,  DhritaraRtra,Sankhapinda,  Virajah,  Sabahu,  Salipinda,  Has- 
tipinda,  Pitharaka,  Sumukha,  Kaunapasliana,  Kuthara,  Kunjara, 
Prabhakara,  Kumuda,  Kum.udakshya,  Tittiri,  Halika,  Kardama, 
Vahuniulaka,  Karkara,  Akarkara,  Kundodara  and  Mahodara, 

Thus,  O  best  of  Dwijas,  have  I  told  the  names  of  the 
principal  serpents.  From  fear  of  length  I  have  not  told  the 
names  of  the  rest.  O  thou  whose  wealth  is  asceticism,  the 
sons  of  these  snakes,  with  their  grandsons,  are  innumerable. 
Reflecting  upon  this,  I  shall  not  name  them  to  thee.  O  best  of 
ascetics,  in  this  world  the  number  of  snakes  defies  calculation, 
there  being  many  thousands  and  arbudas  of  them, 

15 


4.^14!  MAHABHARATA, 

And  so  suds  the  thirty-fifth  Section  iu  the  Astika  of  the 
Alii  Parva, 


Section  XXSVI. 

(  Astika  Pai^t^a  continued..  ) 

Saunaka   said,  "  O  child,  thou    hast  named  many  o-f    the 
serpents  gifted  with  great  energy  and  incapable  of  being  easily 
overcome.     What   did  they  do  after   liearing  of  that  cui-se  ?" 
Sauti  said,  "Tlie  illustrious   Bhesha  amongst  them,   of   great 
renown,  leaving   his  mother,    practised   hard  penances,  living 
upon    air   and  rigidly  observing   his  vows.     And   he  was  en- 
gaged  in  these   ascetic  devotions,  having   arrived   at  Gandha- 
inadana,   Vadari,  Gokarna,  the  woods   of   Pushkara,   and  the 
foot  of  Himavat.     And  he   passed   his    days  in  those   sacred 
recrions,  some  of  which  were  sacred  for  their  waters  and  others 
fur  their  soil,    in  the   rigid   observance   of  his   vows,   with   a 
sinoleness  of  aim   and  his  passions   in  complete    central.     And 
the   Grand-father   of  all  srav  him — that   ascetic  with   knotted 
liair   and     clad    in   rags,   his   flesh,   skin,    and  sinews    dried 
ivn,    owing   to  the   hard   penances   he   v/as   practising.      And 
rhe     Grand-father    addressing    him — that   penance-practising 
one  of    firm  fortitude,  said,     'What  is  this  that  thou  doest, 
O  Shesha  ?     Let  the  welfare  of  the  creatures  of  the  worlds  also 
eJio-acre  thv  thoughts.     O  thou  sinless  one,   thou  art   afflicting 
all   creatures   by   thy    hard   penances.      O   Shesha,     tell   me 
the  desire  that  is  implanted  in  thy  breast.' 

''  And  Shesha  replied,  'My  uterine  brothers  are  all  of 
wicked  hearts.  I  do  not  desire  to  live  amongst  them.  Let 
this  be  sanctioned  by  thee.  Like  enemies,  they  are  always 
jealous  of  one  another.  I  am  therefore  engaged  in  ascetic 
devotions  :  I  will  not  see  them  even.  They  never  show  any 
kindness  for  Vinata  and  her  son.  Indeed,  Vinata's  son, 
capable  of  ranging  through  the  skies,  is  another  brother  of 
ours.  They  always  envy  him.  And  he  too  is  much  stronger, 
from  the  bestowal  of  the  boon  by  our  father— the  high-souled 
Kasyapa.    For  these,  I  am  engaged  in  ascetic  penances,  and  I 


ADI  PARVAi  ]15^ 

wiH  cast  off  this   body  of  mine,  so   that   companionship  with 
them  I  may  avoid,  even  in  another  state  of  life.' 

"  And  the  Grand-father  spake  unto  Shcsha  who  had  said 
so,  '  Q  Shesha,  I  know  the  behaviour  of  all  thy  brothers,  and 
their  great  danger  owing  to  their  offence  against  their  mother. 
But,  O  Snake,  a  remedy  hath  been  provided  by  me  even 
before-hand.  It  behoveth  thee  not  to  grieve  for  thy  brothers. 
O  Shesha,  ask  then  of  me  the  boon  that  thou  desircst.  I  have 
been  highly  gratified  v;ith  thee  and  I  will  grant  thee  to-day  a 
boon.  O  thou  best  of  snakes,  it  is  fortunate  that  thy  heart 
hath  been  set  on  virtue.  Let  thy  heart  be  more  and  more 
firmly  set  on  virtue.  ' 

"And  Shesha  replied,  '0  divine  Grand-father,  this  is  (he 
boon  that  is  desired  by  me,  that  my  heart  may  always  joy  in 
virtue  and  in  blessed  ascetic  penances,  O  Loi'd  of  all  ! ' 

"  And  Brahma  said,  '  O  Shesha,  lam  exceedingly  gratified 
by  this  thy  self-denial  and  love  of  peace.  But  by  my  com- 
mand, let  this  act  be  done  by  thee  for  the  good  of  my  crea^ 
tures  !  Holding  properly  and  well  this  Earth  with  her  motm-  : 
tains  and  forests,  her  seas  and  towns  and  retreats  for  enjoyments; 
80  unsteady,  remain  thou,  0  Shesha,  so  that  she  may  be 
steady  ! ' 

"  And  Shesha  said,  '  0  divine  lord  of  all  creatures,  grantor 
of  boons,  O  lord  of  the  Earth,  lord  of  every  created  thing,  lord 
of  the  universe,  I  will,  even  as  thou  sayest,  hold  the  Earth 
steady.  Therefore,  0  lord  of  all  creatures,  place  thou  that  on 
my  head.  ' 

"  And  Brahma  said,  '  O  beat  of  snakes,  go  thou  underneath 
the  Earth,  She  will  herself  give  thee  a  crevice  to  pass 
through.  And,  O  Shesha,  by  holding  this  Earth  thou  shalt 
certainly   do  what  is  prized  by  me  very  greatly.'  " 

Sauti  continued,   "And  then  the  elder   brother  of  the  king 
of  the   snakes  entering  by   a  hole  passed   to   the   other   Bule 
of  the  Earth,  and  holding   her,  supports   with  his   head    the: 
goddess  Earth  with  her  belt  of  seas  going  all  round. 

"And  Brahma  said,  'O  Shesha,  be&tof  snakes,  thou  art  the 
god  Dbarma^  because   alone,   with  thy   huge  body,  thou  5U£- 


116  MAHABHARATA. 

portest  this  Earth  taking  everything  with  her,  evert  as  I 
myself  or  Vala\  it  (Indra)  can'." 

Sauti  continued,  *' And  the  snake,  the  lord  Ananta^ 
of  great  prowess,  lives  underneath  the  Earth,  alone  sup- 
porting the  world  at  the  command  of  Brahma,  And 
the  illustrious  Grand-father,  tlie  best  of  the  immortals,  then 
gave  unto  Ananta  the  bird  of  fair  feathers — the  so-n  of  Vinata,, 
lor  Anauta's  help." 

And  so  ends  the  thirty- sixth  Section  in  the  Astika  of  the 
Adi  Parva. 


Section  XXXVII. 

(  Astilca  Parvd  continii^ed.  } 

Sauti  said, ''That  best  of  snakes,  Vasiiki,  on  hearing  the 
curse  of  his  mother,  reflected  how  to  render  it  abortive.  Then 
he  held  a  consultation  with  all  his  brothers,  Airavata  and  all 
othersjintent  upon  doing  what  they  deemed  best  foy  themselves. 

And  Vasuki  said,  '  O  ye  sinless  ones  !  The  object  of  this 
curse  is  known  to  ye.  It  behoveth  us  to  strive  to  neutralise 
it.  Remedies  certainly  exist  for  all  curses,  but  no  remedy  is 
available  to  those  cursed  by  their  mother.  Hearing  that  this 
curse  hath  been  uttered  in  the  presence  of  the  immutable,  the 
infinite,  and  the  true  one,  my  heart  trembleth  !  Surely,  this  our 
annihilation  hath  come  ;  otherwise  why  should  not  the  immut- 
able god  prevent  her  (our  mother)  while  uttering  the  curse  ? 
Therefore  will  we  consult  to-day  bow  we  may  secure  the 
safety  of  the  snakes.  Let  us  not  waste  time.  All  of  ye  are 
wise  and  discerning.  We  will  consult  together  and  find  out  the 
means  of  deliverance, — as  (did)  the  gods  of  yore  to  regain  losi 
Agni  who  had  concealed  himself  within  a  cave, — §o  that  the 
sacrifice  of  Janamejaya  for  the  destruction  of  the  snakes  may 
not  take  place,  and  so  that  also  we  may  not  meet  with  dis- 
comfiture.' " 

Sauti    continued,  "Thus   addressed,    all    the    offspring   of 
Kadru   assembled  together,   and  wise   in   couneels,  submitted 


AUl  PARVA.  117 

their  opinions  to  one  another.  One  party  of  serpents  said,  '  we 
should  assume  the  guise  of  Superior  Brahmanas,  and  beseech 
Janamejaya^saying, — this  (intended)  sacrifice  of  yours  ought  not 

to  take  place '.    Other  snakes  thinking  themselves  wise,  saidy 

*  we  should  all  become  his  favorite  councellors.     He  shall  thett 
certainly  ask  for  our  advice  in  all  projects.     And  we  will  thea 
give  him    such  advice  that   the    sacrifice  may   be   obstructed 
The  king,  the    foremost   of  wise   men,  thinking  us  of  sterling 
worth  shall    certainly   ask  us   about  his  sacrifice,   and  we  shall 
say, — It  must  not  be-.     And  pointing  to  many  and  serious  evils 
in  this  and  the  next  world  with  rcasons  and   causes  we   should 
take  care  that  the  sacrifice  may  not   take  place.     Or  let  one  of 
the  snakes  approaching  bite  the  person  who  intending  the  mon- 
arch's good,  and  well  acquainted  with  the  rites  of  the  snake  sac- 
rifice,  may  be  appointed   as  the  sacrificial  priest,  so  that  he 
may  die.     And  the  sacrificial   priest  dying,    the  sacrifice  shall 
not  be  completed.   We  shall  also  bite  all  those  who,  acquainted 
with  the  rites  of  snake  sacrifice,   may  be    appointed   Ritiuijas 
of  the  sacrifice,  and  by  that   attain  our  object.'    Other  snakes, 
more  virtuous    and  kind,  said,  '  O  this  counsel    of  yours  is  evil. 
It  is  not  meet  to  kill  Brahmanas.     In  danger,    that   remedy  is 
proper  which  is  based  on  the   practices   of    the  honest.     Un- 
righteousness  finally  destroyeth  the    world.'     Other   serpents 
said,  'we  shall  extinguish  the  flaming  sacrificial  fire  by  ourselves 
becoming  clouds  luminous  with  lightning   and   pouring   down 
showers.'      Other   snakes,   the  best   of    their   kind    proposed, 
'  Going  by  night,  let  us   steal  away  the  vessel  of  Soma  juice; 
this  will  disturb  the  rite.     Or  in  that   sacrifice,    let  the  snakes 
by  hundreds  and   thousands   bite  the  people,  and  spread  terror 
around.     Or  let  the   serpents  defile   the  pure  food  with   their 
own  food-defiling    urine  and   dung.'     Others  said,  'let  us   be- 
come the  king's    Ritiuijas,   and  obstruct  his  sacrifice  by  saying 
at  the  outset, — Give  us  the  sacrificial  fee —    He  (the  king)  being 
placed   in    our  power,  shall   do  whatever   we   like.'      Others 
there  said,  '  when  the  king  will  sport  in  the   waters,    we  shall 
carry  him  to  our  home    and    bind   him,  so   that   the   sacrifice 
may  not  take  place.'    Other  serpents  who  conceived  themselves 
wise,  said/ approaching  him   (king)   let  us  bite   the  monarchy 


113  MAHIHARATA, 

SO  that  our  object  may  be  accomplished.  By  his  death  the  roof 
of  all  evil  ^7ill  be  severed.  This  is  the  final  deliberation  of  us- 
a^ll,  0  thou  who  hearest  by  thy  eyes  !  Then,  do  that  speedily 
which  thou  deemest  proper.'  Having  said  this,  they  looked 
intently  at  Vasuki,  the  best  of  snakes.  And  Vasuki  also,  after 
reflecting  answered  the  snakes,  saying.  *  Ye  snakes,  this  final 
determination  of  ye  all  doth  not  seem  worthy  of  adoption. 
The  advice  of  ye  all  is  not  to  my  liking.  What  shall  I  appoint 
which  would  be  for  your  good  ?  I  think  the  grace  of  the 
illustrious  Kasyapa  (our  father)  can  alone  do  us  good.  Ye 
snakes,  my  heart  doth  not  know  which  to  adopt  of  all  your  sug- 
gestions for  the  welfare  of  iny  race  as  also  of  mine.  That  must 
be  done  by  me  which  would  be  to  your  weal.  It  is  this  that 
makes  me  so  anxious,  for  the  credit  and  the  discredit  are  mine 
alone. 

And  so  ends  the  thirty-seventh   Section   in  the  Astika  of 
the  Adi  Parva. 


Section  XXXVIII. 

(  Astihd  Parvd  conthiued.  ) 

Sauti  said,  "  Hearing  the  respective  speeches  of  all  the' 
snakes,  and  hearing  also  the  words  of  Vasuki,  Elapatra  began- 
to  address  them,  saying,  '  That  sacrifice  is  not  such  that  it  may 
not  take  place.  Nor  is  king  Janamejaya  of  the  Pandava  race  such-. 
(as  can  be  hindered),  from  whom  this  our  great  fear  proceedeth. 
The  person,  O  king,  who  is  afflicted  by  fate  hath  recourse  to  fate 
alone  ;  nothing  else  can  be  his  refuge.  Ye  best  of  snakes,  this  fear 
of  ours  hath  fate  for  its  root.  Fate  alone  must  be  our  refuge 
in  this.  Listen  ye  to  what  I  say.  When  that  curse  was  uttered, 
ye  best  of  snakes,  in  fear  I  had  crouched  on  the  lap  of  our 
mother.  Ye  best  of  snakes,  and  O  lord  (Vasuki)  of  great  splen« 
dour,  from  that  place  I  heard  the  words  the  sorrowing  gods 
spake  thereupon  unto  the  Grand-father.  The  gods  said  :— O 
Grand-father,  thou  god  of  gods,  who  else  than-  the  cruel  Kadru 
could  thus,  after  getting  such  dear  children,  curse  them  so,^ 
even  in  thy  presence  ?   And  0  Graud-father,  by  thee  also  hath 


ADI  PARVA,  119 

been  spoken  in  reference  to  those  words  of  liers,  Be  it  so.  We 
wish  to  know  the  reason  wliy  thou  didst  not  prevent  her.— » 
And  Brahma  thereupon  replied, — The  snakes  have  been  many, 
cruel,  terrible  in  form,  and  highly  poisonous.  From  desire  of 
the  good  of  my  creatures,  I  did  not  prevent  her  then.  Those 
poisonous  serpents  that  a-re  always  disposed  to  bite,  they 
who  bite  for  little  faults,  they  who  are  sinful,  biting  for  no 
faults,  shall  indeed  be  destroyed,  not  they  who  are  harmless 
and  virtuous.  And  hear  ye,  how,  when  the  liour  comes,  the 
snakes  may  escape  this  dreadful  calamity.  There  shall  be 
fooni  in  tlie  race  of  the  Yayavaras  a  great  Rishi  known  by 
the  name  of  Jaratkara,  intelligent,  given  up  to  ascetic  devo- 
tions, and  having  his  passions  under  complete  control.  That 
Jaratkaru  shall  have  a  son  also  given  up  to  ascetic  penances, 
of  name  Astika.  He  shall  put  a  stop  to  that  sacrifice.  And 
those  snakes  who  shall  be  virtuous  shall  escape  therefrom.--' 
And  the  gods  replied,— O  thou  truth-knowing  one,  in  whom 
•shall  Jaratkaru  that  first  of  munis,  gifted  with  great  energy 
and  asceticism,  beget  his  illustrious  son  ? — And  Brahma 
answered, — Gifted  with  great  energy,  that  best  of  Bralimanas 
shall  beget  a  son  possessed  of  great  energy  in  a  wife  of  the 
same  name  with  him.  Vasuki  the  king  of  the  snakes  hath  a 
sister,  of  name  Jaratkaru  ;  the  son  of  whom  I  speak  shall  be 
born  in  her,  and  he  shall  liberate  the  snakes. — ' 

"  Elapatra  continued,  '  And  the  gods  said  unto  the 
Grand-father — Be  it  so.  And  the  lord  Brahma  having  said 
so  unto  the  gods  went  to  heaven.  O  Vasuki,  I  see  before  me 
that  sister  of  thine  known  by  the  name  of  Jaratkaru.  For 
relieving  us  from  fear,  give  her  as  alms  unto  Jam,,  the  Rishi 
Jaratkaru,  of  excellent  vows,  who  shall  roam  abegging  for  a 
bride.     This  means  of  release  hath  been  lieard  of  by  me." 

And  so  ends  the  thirty-eighth  Section  in  the  Astika  of  the 
Adi  Parva. 


S-ECTION   XXXI X. 

(  Astika  Parva  continued.  ) 

^aiiti  said,  "O  beat  of  dwijas,  on  hearing  these  words  of 
Elapatra,  all  the  serpents,  in  great  delight,  exclaimed,  '  weli 
jsaid,  well  said  !'  And  from  that  time  Vasuki  set  about  carefully 
bringing  up  that  maiden,  his  sister,  Jaratkani.  And  he  took 
great  delight  in  rearing  her. 

"  And  a  long  time  did  not  elapse  from  this,  wh^en  the  deities 
and  the  Asuras,  assembling  all  together,  churned  the  abode  of 
Varuna.  And  Vasuki,  the  foremost  of  all  gifted  with  strength, 
became  the  churning-cord.  And  directly  the  work  was  over, 
the  king  of  the  snakes  presented  himself  before  the  Grand- 
father. And  the  gods,  accompanied  by  Vasuki,  addressed  the 
Orand-father,  saying,  '  O  lord,  Vasuki  is  suffering  great  afflic- 
tion from  fear  of  (Ins  mother's)  curse.  It  behoveth  thee  to  draw 
out  the  dart,  begotten  of  the  curse  of  his  mother,  that  hath 
pierced  the  heart  of  Vasuki  desirous  of  the  weal  of  his  race. 
The  king  of  the  snakes  is  ever  our  friend  and  Ijenefactor. 
O  thou  lord  of  the  gods,  be  gracious  to  him  and  allay  his 
mind's  fever.* 

"  And  Brahma  replied,  '  O  ye  immortals,  I  have  thought 
in  my  mind  what  ye  have  said.  Let  the  king  of  the  snakes 
himself  do  that  which  hath  been  communicated  to  him  before 
by  Elapatra.  The  time  also  hath  arrived.  Those  only  shall 
foe  destroyed  that  are  wicked,  not  those  that  are  virtuous, 
Jaratkaru  hath  been  born,  and  that  Brahmana  is  engaged  in 
hard  ascetic  penances.  Let  Vasuki,  at  the  proper  time,  bestow 
on  him  his  sister.  Ye  gods,  what  hath  been  spoken  by  the 
snake  Elapatra  for  the  weal  of  the  snakes  is  true  and  not 
otherwise.  ' 

Sauti  continued,  "And  the  king  of  the  snakes,  Vasuki, 
afflicted  with  the  curse  of  his  mother,  on  hearing  these  words 
of  the  Grand-father,  and  intending  his  sister  for  bestow^al  on 
the  Rishi  Jaratkaru,  commanding  all  the  serpents,  even  large 
numbers  of  them  that  were  ever  attentive  to  their  duties,  set 
them  to  watch    the    Rishi    Jaratkaru,    saying,      when  the  lord 


ADI  PARVA.  121 

^aratkai'u  will  ask  for   a  wife,   come   immediately  and  iuform 
me  of  it.     The  weal  of  our  race  depends  upon  it.' " 

And  so  ends  the  thirtj'-niuth  Section  in  the   Astika  of  the- 
Adi  Parva. 


Section  XL. 

(  Astika  Parva  continued,  ) 

Saunaka  said,  "  O  son  of  Suta,  I  desire  to  know  the  reason 
•why  the  illustrious  Ki.shi  whom  thou  hast  named  Jaratkaru 
eame  to  be  so  called  on  earth.  It  behoveth  thee  to  tell  ua 
the  etymology  of  the  name  Jaratkaru,." 

Sauti  said,  "  Jara  is  said  to  mean  waste,  and  Karii  implies 
huge.  This  Rislii's  body  had  been  huge,  and  he  gradually 
reduced  it  by  severe  ascetic  penances.  For  the  same  reason, 
O  Brahmaua,  the  sister  of  Vasuki  was  called  Jaratkaru." 

The  virtuous  Saunaka,  when  he  heard  this,  .smiled,  auj 
addressing  Ugrasrava  said,  "  It  is  even  so." 

Saunaka  then  said,  "  I  have  heard  all  that  thou  hast  before 
recited.     I  desire  to  know  how  Astika  was  born." 

And  Sata,  on  hearing  these  words,  began  to  say  according 
to  what  was  written  in  the  Shastras. 

Sauti  said,  "  And  Vasuki  desirous  of  bestowinsf  his  sister 
upon  the  Tashi  Jaratkaru  gave  the  snakes  (necessary)  orders. 
But  days  went  on,  yet  that  wise  Muni  of  rigid  vows,  deeply 
engaged  in  ascetic  devotions,  sought  not  for  a  wife.  And  thab 
high-souled  Rishi,  engaged  in  study  and  deeply  devoted  to 
asceticism,  his  vital  seed  under  full  control,  fearlessly  wauder- 
ed  over  the  whole  earth  and  felt  not  a  wish  even  for  a  wife. 

"  Afterwards,  once  upon  a  certain  time,  there  was  a  king, 
O  Brahmaua,  of  the  name  of  Parikshita,  born  of  the  race  of 
the  Kauravas.  And,  like  his  groat-grand-father  Pandu  of 
old,  he  was  of  mighty  arm,  the  first  of  all  bearers  of  bows  ia 
war  and  given  up  to  hunting.  And  the  monarch  wandered 
about  piercing    deer,    wild  boars,    wolves,   and  buifitloes,  aa4 

16 


122:  MAHAEHAEATA." 

various  other  kiinU  of  vvilJ  animal.s.     One  day  having  pierced 
a  (leer  with  a  sharp  arrow  and  shmg   his   bow   on  his   back,  he 
penetrated  into  the  deep  forest,   searching  for  the   animal  here 
and  there,  like  the  illastrious   Rudra   himself  of  old   pursuing 
ill    tlje   heavens,     with   bow   in  hand,   the     deer    which    was 
the   celestial   sacrtfice    itself   turned     into     that    shape,  after 
having  pierced  it.     No  deer   that   was   pierced    by   Parikshita 
had  ever  escaped  in  the  woods  Avith   life.     This   deer,  however, 
wounded  as  before,  fled   with  speed,   as  the   (proximate)   cause 
©f  the  king's  attainment  of  heaven.     And    the  deer  that  Pari- 
kshita— that  king  of  men — had   pierced  was    lost   to    his  gaze 
and  drew  the    monarch  far  enough    into   the    forest.     And  fa- 
tigued and  thirsty,  he  came   upon  a  Muni,  in  the  forest,  seated 
in  a  fold  of  kine  and  drinking  to   his  fill  the    froth   oozing   out 
of  tiie  mouths  of  calves  sucking  the  milk  of  their  dams.     And 
approaching  liitn  hastily,   the    monarch,    hungry   and  fatigued, 
and  raising  his  bow,  asked  that  Muni  of  rigid  vows,  saying,  '  O 
Brahmana,  I  am    king   Parikshita,  the  son  of  Abhimanyu.    A 
deer  pierced  by  rae  hath  been  lost.     Hast  thou   seen  it  ?'     But 
that  Muni,  observing  then  the    vow  of  silence,   spake  not  unto 
him  a  word.     And  the  king  in  anger   thereupon    placed   upon 
his  shoulder  a  dead  snake,  taking  it  up  with  the  end  of  his  bow. 
And  the  Muni  sufifered    him  to   do   it    without   protest.     And 
he  spake  not  a  word,  good  or  bad.     And  the   king   seeing   him 
in  that  stake,  cast  off  his   anger   and   became   sorry.     And  he 
returned  to  his  capital,  but  the  Rishi   continued   in   the   same 
state.     And  the  forgiving   Muni,   knowing   that   the    monarch 
who  was  a  tiger  amongst  kings  Avas   true   to    the   duties  of  his 
order,  cursed  him  not  though  insulted.     And  that  tiger  araongsb 
monarchs,  the  foremost  of  the   Bharata   race,  also  knew   him 
Hot  for  a  virtuous  Rishi.     And  it  was  for  this  that  he   had  in- 
sulted him  so. 

"  And  that  Rishi  liad  a  son  by  name  Sringi,  of  tender 
years,  gifted  with  great  energy,  deep  in  ascetic  penances,  severe 
in  his  vows,  very  Avrathful,  and  difficult  to  be  appeased.  At 
times,  he  worshipped  with  great  attention  and  respect  his 
preceptor,  seated  with  ease  on  his  seat  and  ever  engaged 
in  the  good  of  all  creatures. 

"And  commanded  by  his  preceptor  he  was  coming  home  when, 


ADl  PAllVA.  i2S 

O  best  of  Brahinanas,  a  companion  of  his,  a  Pislil's  son  named 
Krisha  in  a  playful  mood  laughingly  spake  unto  liim.  And* 
Srinj^i,  wrathful  and  like  unto  poison  itself,  hearing  those 
words  in  reference  to  his  father,  flamed  up  in  a  rage. 

"  And  Krisha  said;  ' Be  not  proud,  OSringi,  for  ascetic  as 
thou  art  and  possessed  of  energy,  thy  father  bears  on  his 
shoulder  a  dead  snake.  Henceforth  speak  hot  a  word  to  sona  of 
Rishis  like  ourselves  who  have  knowledge  of  the  truth,  arc  deep 
in  ascetic  penances,  andhave  attained  success.  Where  is  that  man- 
liness of  thine,  those  high  words  of  thine  begotten  of  pride,  when 
thou  must  have  to  behold  thy  father  bearing  a  dt-ad  snake  ? 
O'thou  best  of  all  the  Munis,  thy  father  too  had  done  nothing  to 
deserve  this  treatment,  and  it  is  for  this  that  lam  particularly 
sorry  as  if  the  punishment  were  mine.'  " 

And  so  ends  the  fortieth  Section  in  the  Astika  of  the 
MHi  Parva. 


Sectiox  XLF. 

(Astlka  Par va  continued.) 

Sauti  said,  "Thus  addressed,  and  hearing  that  his  sire  was- 
Bearing  a  dead  snake,  the  powerful  Sringi  burned  with  wrath; 
And  looking  at  Erisha)  and  speaking  softly,  he  asked  him, 
'Pi-ay,  why  doth  my  father  bear  to-day  a  dead  snake  ?'  And 
Krisha  replied^  'Even  as  the  king  Parikshita  was  roving  £ot 
purposes  of  hunting,  0dear  one,  he  placed  the  dead  snako 
on  the  shoulder  of  thy  sire  ?' 

"And  Sringi  asked,  '  What  wrong  was  done  to  that  wicked 
monarch  by  my  father  ?  O  Krisha  tell  me  this,  and  witness 
thou  the  force  of  my  asceticism.  ' 

"  And  Krisha  answered,  '  King  Parikshita;  the  son  of  Abhi- 
man}^!,  while  hunting,  wounded^  a-  fleet  stag  with  an.  arrow 
and  chased  it  alone.  And  the  king  lost  sight  of  tiie  animal 
in  that  extensive  wilderness.  And;  on  seeing  thy  sire,  he  im- 
mediately accosted  him.  He  was  then  observing  the  vow  of 
silence.  Oppressed  by  hunger,  thirst,  and  labour,  the  prince 
•again  Mid  agaiu  usked  thy  fathep  hiii'ing  mutionkes,  about  th* 


12ii  BfAHAHARATA. 

mlsslnof  deer.  And  the  sage  beinj]j  under  the  vow  of  silence 
retnrneth  no  reply.  And  tlie  king-  tliereupon  placeth  the 
snake  on  thy  father's  shoukler  with  the  end  of  his  bow.  O 
Sringi,  thy  father  engaged  in  devotion  is  in  the  same  posture 
still  And  the  king  also  hath  gone  to  his  capital  named  after 
the  elephant  ?'" 

Sauti   continued,   "Having   heard   of  a  dead   snake  being 

placed  upon  his  (father's)  shoulder,  the  son  of  the  llishi,  his  eyes 

reddening  with   anger,  as    it  were   flamed  up   witii  rage.   And 

possessed  by  anger,  the  puissant   Rislii  then  cursed   the   king, 

touching  water  and  overcome  with  wrath. 

"And  Sringi  said,  'That  sinful  wretch  of  a  monarch  who  hath 
placed  a  dead  snake  on  the  shoulder  of  my  lean  anil  old  parent, 
that  insulter  of  Brahmanas  and  tarnisher  of  tlie  fame  of 
the  Kurua,  shall  be  taken  within  seven  nights  hence  to  the 
reo-ions  of  Yama  by  the  snake  Takshaka,  the  powerful  king  of 
Ecrpents,  stimulated  thereto  by   the  strength  of  my  words.' " 

Sauti  continued,  "  And  having  thus  cursed  (the  king)  froin 
anger,  Sringi  went  to  his  father,  and  saw  the  sage  sitting  in 
the  cow-pen,  bearing  the  dead  snake.  And  seeing  his  parent 
in  that  plight,  he  was  again  inflamed  Avith  ire.  And  he  shed 
tears  of  grief,  and  addressed  his  sire,  saying,  'Father,  having 
been  informed  of  this  thy  disgrace  at  the  hands  of  that  wick- 
ed wretch,  the  king  Parikshita,  I  have  from  anger  even  cursed 
liim  ;  and  that  Avorst  of  Kurus  hath  richly  deserved  my  potent 
curse.  Seven  days  hence,  Takshaka,  the  lord  of  snakes,  shall 
take  the  sinful  king  to  the  horrible  mansions  of  death.*  And 
the  father  said  to  the  enraged  sou,  '  Child,  I  am  not  pleased 
with  thee .  Ascetics  should  not  act  thus.  We  live  in  the 
domains  of  that  great  king.  We  are  protected  by  him 
righteously.  In  all  he  does,  the  reigning  king  should  by  the 
like  of  us  be  forgiven.  If  thou  destroy  Dharma,  verily 
Dharma  will  destroy  thee.  If  the  kin^  doth  not  properly 
protect  U3,  we  fare  very  ill ;  we  can  not  perform  our 
religious  rites  according  to  our  desire.  But  protected  by 
righteous  sovereigns,  we  attain  immense  merit,  and  they  are 
entitled  to  a  share  thereof.  Tlicrefore  reigning  royalty  is  by  all 
laieaus  to  bt^  forgiven.  And  Parikshita  like  unto  his  great-grand- 
^ire  protecteth  us  as  a  king  should  protect  bis  euhjects,    Thut 


ADIPARVA.  12a 

ponancc-practising  monarch  was  fatigued  and  oppressed  witlr 
hunger.  Ignorant  of  my  vow  (of  silence)  he  did  this.  A 
kingless  country  always  suffereth  from  evils.  The  king  punisheth 
offeuJerfi,  and  fear  of  punishments  conduceth  to  peace  ;  and 
people  do  their  duties  and  perform  their  rites  undisturbed.  The 
king  establisheth  religion  (Dhartna)  and  religion  establisheth 
the  kingdom  of  heaven.  The  king  protecteth  sacrifices  froni 
annoyance,  and  saQrifices  please  the  gods.  The  gods  cause 
rain,  and  rain  produceth  medicinal  herbs,  which  are  always 
useful  to  man.  Manu  sayeth,  a  ruler  of  the  destinies  of  men  is 
equal  (in  dignity)  to  ten  veda-studying  priestss  Fatigued  and 
oppressed  Avith  hunger,  that  penance-practicing  prince  hath 
done  this  through  ignorance  of  my  vow.  Wiiy  then  hast  thou- 
rashly  done  this  unrighteous  action,  through  chihlishness  ?  O 
son,  in  no  ways  doth  the  king  deserve  a  cui*se  from  us. '  " 

And  so  ends  the    forty-first  Section   in  the   Astika   of  tho 
Adi  Parva. 


Section  XLII. 

(Astika  Parva  continued.) 

Sauti  said,  "  And  Sringi  then  replied  to  his  father,  saying, 
'Whether  this  be  an  act  of  rashness,  O  father,  or  an  improper 
act  that  I  have  done,  whether  thou  likest  it  or  dislikest  it,  the 
words  spoken  by  me  shall  never  be  vain.  O  father,  I  tell 
thee,  this '(curse)  can  never  be  otherwise.  I  have  never 
spoken  a  lie  even  in  jest.' 

"And  Shamika  said,  'Dear  child,  I  know  that  thou  art  of 
great  {)rowess,  and  truthful' in  speech.  Thou  hast  never  spoken 
Eb  falsehood  before,  so  that  thy  curse  shall  never  be  falsified. 
The  son,  even  when  he  attaineth  to  age,  should  yet  be  always 
counselled  by  the  father,  so  that  crowned  with  good  qualities  he 
may  acquire  great  renown.  A  child  as  thou  art,  how  much 
more  dost  thou  stand  in  need  of  counsel  ?  Thou  art  ever 
engaged  in  ascetic  penances.  The  wrath  of  even  the  illustrious 
ones  possessing  t lie  six  attributes  iucreaseth  greatly.  O  thou 
fyj.eiaoat  of  ordinance-observing  persons,  seeing  that  thuu  art 


12G  MAHABHARATA. 

niy  Ban  and  a  niinor  too,  and  beholding  also  thy  raHlincss,  1 
see  that  I  must  coinifel  thee.  Live  thou,  O  son,  inclined  to» 
peace  and — eatin.g  o>f  the  fruits  and  roots  of  the  forest.  KiU 
this  thy  anger  and  destroy  not  the  fruit  of  thy  ascetic  acts  so^ 
Wrath  surely  decreaseth  the  virtue  that  ascetiss  acquire  witHt 
great  pains.  And  then  for  those  deprived  of  virtue,  the  blessed 
state  existeth  not.  Peacefukiess  ever  givefch  success  to  forgiv- 
ing ascetic^.  This  world  and  the  next  are  both  for  the  forgiv- 
ing. Therefwe  beeaming  forgiving  in  thy  tentper  and  conquering 
thy  passions,  shauldst  thou  always  live.  By  forgiveness  shalt 
thou  obtain  worlds  that  are  beyond  the  reach  of  Brahma' 
himself.  Having  adopted  peacefulness  myself,  and  with  a  desire 
also  of  doing  gooK.J  as  n\Hch  as  lies  in  my  power,  I  must  do  some- 
thing ;  even  must  I  send  to  that  king,  telling  him, — 0  monarchy 
thou  hast  been  cui-sed  by  my  son  of  tender  years  and  undeve- 
loped intellect,  in  wrath  at  seeing  thy  act  of  disrespect  towards 
myself.—'  " 

Sauti  continued,  "And  that  great  ascetic,  observant  of 
vows,  moved  by  kindness,  sent  with  proper  instructions  a  dis- 
ciple of  his  to  king  Parikshita.  And  he  sent  his  disciple 
Gaurmukha  of  good  manners  and  engaged  also  in  ascetic 
penances,  instructing  him  to  first  inquire  about  the  welfare 
of  the  king  and  then  to  communicate  the  real  message.  And 
that  disciple  soon  approached  that  monarch — the  head  of  the 
ii^uru  race.  And  he  entered  the  king's  palace  having  first 
Bent  notice  of  his  arrival  through  the  servant  in  attendance' 
6t  the  gate, 

"And  the  twice-born  Gaurmukha  was  worshipped  by  themon- 
ftvch  with  proper  forms.  And  after  resting  for  a  while,  he  detailed 
fully  to  the  king  in  the  presence  of  his  ministers  the  words  of 
Shamika,  of  cruel  import,  exactly  as  he  had  been  instructed. 

"  And  Gaurmukha  said,  '  O  kiug  of  kings,  there  is  a  Rishi,. 
Shamika,  by  name,  of  virtuous  soul,  his  passions  under  control, 
peaceful  and  given  up  to  hard  ascetic  devotions,  living  in  thy 
dominions.  By  thee,  O  tiger  amongst  men,  was  placed  on  the 
shoulders  of  that  Rishi  observing  at  present  the  vow  of  silence, 
a  dead  snake,  with  the  end  of  thy  bow.  He  himself  forgave 
thee  that  act.  But  his  son  could  not.  And  by  the  latter  hast 
thou  ta-day  b(;en  curbed,  0  king  of  kings,  without  the  know- 


ADI  PARVA.  127 

Ifjdge  of  laiH  father,  to  the  effect  that  witlun  seven  nights 
hence  shall  (tlie  suake)  Takshaka  be  thy  death.  And  Shamika 
repeatedly  asked  his  son  to  save  thee,  but  there  is  none  to  falsify 
his  sou's  curse.  And  because  he  hath  been  unable  to  pacify 
his  sou  possessed  with  auger,  therefore  have  I  been  sent  to  thee, 
O  king,  for  thy  good.  ' 

"And  that  king  of  the  Kuru  race,  himself  engaged  in  as* 
cetic  practices,  having  heard  these  cruel  words  and  recollecting 
his  own  sinful  act,  became  exceedingly  sorry.  And  the  king, 
learning  that  foremost  of  Rishis  in  the  forest  had  becu 
observing  tiic  vow  of  silence,  was  doubly  afflicted  with  sorrow. 
And  learning  the  kiuduess  of  the  Rishi  Shamika,  and  his  own 
sinful  act  towards  him,  the  king  became  very  repentant.  And 
the  king  looking  like  a  very  god,  did  not  grieve  so  much  fo( 
hearing  of  his  death  as  for  having  done  that  act  to  the  Rishi. 

"And  then  the  king  sent  away  Gaurmukha,  saying,  'Let  the 
worshipful  one  (Shamika)  be  gracious  to  me.'  And  when 
Gaurmukha  had  gone  away,  the  king,  in  great  anxiety,  without 
loss  of  time,  "consulted  with  Ids  ministers.  And  liaving  con- 
sulted with  his  ministers,  the  king,  wise  in  counsels  himself, 
caused  a  mansion  to  be  erected  upon  one  solitary  column. 
And  it  was  w^ell-guarded  day  and  night.  And  for  its  protec- 
tion were  placed  there  physicians  and  medicines  and  Brahma- 
nas  skilled  in  mantras,  all  around.  And  the  monarch,  protected 
on  all  sides,  discharged  his  kingly  duties  fi'om  that  place  snr- 
vounded  by  his  virtuous  ministers.  And  no  one  could  ap- 
proach that  best  of  kings  there.  The  air  even  could  not  go 
there,  being  prevented  from  entering. 

"  And  when  the  seventh  day  had  arrived,  that  best  of  Brah-* 
manas,  the  learned  Kasyapa,  was  coming  (towards  the  king*$ 
residence)  desirous  of  treating  the  king  (after  the  snake-bite.) 
He  had  heard  all  that  had  taken  place,  viz.,  that  Takshaka, 
that  first  of  snakes,  would  send  that  best  of  monarchs  to  the 
vicinage  of  Yama.  And  he  thought,  '  I  would  cure  the  mon- 
arch after  he  is  bit  by  the  first  of  snakes.  By  that  I  may  have 
wealth  and  may  acquire  virtue  also.'  But  that  prince  of  snakes; 
Takshaka.  in  the  form  of  an  old  Bndunana,  saw  Kasyopo. 
approacliing  on  his  way,  his  lieart  set  upon  curing  the  king. 
And  the  prince  of  snakes  then   spake  unto  that    bull   aniongstJ 


12S  MAHABHARATA, 

Munis,  Kar,yapa,  naying,  '  Whitlier  dost  thou  go  'witb  such 
speed?  What,  besides,  is  the  business  upon  which  thou  art 
intent  ?' 

"And  Kasyapa,  thus  addressed,  replied,  '  Takshaka,  by 
his  poison,  will  to-day  burn  king  Parikshita  of  the  Kuru  race, 
that  oppressor  of  all  enemies.  And  I  go  with  speed,  O  ami- 
able one,  to  cure,  without  loss  of  time,  that  king  of  inmreasur- 
able  prowess,  the  sole  representative  of  the  Pandava  race, 
after  he  is  bit  by  the  same  Takshaka  like  to  Agni  himself  iu 
energy.'  And  Taksliaka  answered,  '  I  am  that  Taksliaka,  O 
Brahmana,  who  shall  burn  that  lord  of  the  earth.  Stop  thou, 
for  thou  art  unable  to  cure  one  bit  by  me. '  And  Kasyapa 
rejoined,  '  I  am  sure  that  possessed  of  the  power  of  learning, 
going  tiiither   I  shall  cure  that  monarch  bit  by  thee.' " 

And  so  ends  the  forty-second  Section  in  the  Astika  of 
the  Adi  Parva. 


Section  XLIII. 
(  Astika  Farva  continued.  ) 

Sauti  said,  "  And  Takshaka,   after   this,  answered,   '  If,  in- 
deed, thou  art  able  to  cure  any   creature  bit  by  me,    thou,  O 
Kasyapa,   revive   thou    this   tree   bit  by  me.      O  thou  best  of 
Brahmanas,  I  burn  this  banian  in  thy  sight.     Try  thy  best  and 
fihow  me  that  skill  iu  mantras  of  which  thou  hast  said.  ' 

"  And  Kasyapa  said,  '  If  thou  art  so  minded,  bite  thou  thcua, 
O  king  of  snakes,   this    tree..     O  snake,   I  shall   revive   it  bit 

by  thee.' " 

Sauti  continued,  "  That  king  of  snakes,  thus  addressed  by 
the  illustrious  Kasyapa,  bit  then  that  banian  tree.  And  that 
tree,  bit  by  the  illustrious  snake,  and  penetrated  by  the  poison 
of  the  serpent,  blazed  up  all  around.  And  having  burnt  the 
banian  so,  the  snake  then  spake  again  unto  Kasyapa,  saying, 
'O  first  of  Brahmanas,  try  thy  best  and  revive  t'lis  lord  of  the 
forest.'  " 

Sauti  continued,  "  The  tree  was  reduced  to  ashes  b}  the 
poison  of  the  king   of  snakes.     And   taking   up   thoae    ashes. 


,.•  ADl  PAP.TA,  129^ 

KaSj^apa  spake  these  words  : — '  O  kinc^  of  snakes,  beliold  the 
power  of  my  knowledge  as  applied  to  this  lord  of  the  forest  ! 
G  snake,  in  thy  very  sight  I  sliall  revive  it.'  And  then  that 
l?est  of  Brahnianas,  the  illustrious  and  learned  Kasyapa  revived, 
by  his  learning,  that  tree  v/hich  had  been  reduced  to  a  heap 
of  ashes.  And  first  he  created  the  -spront,  then  he  furnished 
i-t  with  two  leaves,  and  then  he  made  the  stem,  and  tiien  the 
brandies,  and  then  the  full-grown  tree  Avith  leaves  and  all. 
And  Takshaka  seeing  the  tree  revived  by  the  illustrious 
Kasyapa  said  unto  him,  '  It  is  not  wonderful  in  thee  that  thou 
wouldst  destroy  my  poison  or  that  of  any  one  else  like  myself. 
O  thou  whose  wealth  is  asceticism,  desiring  what  wealth 
thither  goest  thou  ?  The  reward  that  thou  expectest  to  have 
fi'om  that  best  of  moiiarchs,  even  /  Avill  give  thee,  liowever 
difficult  it  may  be  to  obtain  it.  Decked  with  fame  as  thou 
art,  thy  success  may  be  doubtful  on  that  kin^  affected  by  a 
Brahmana's  curse  and  whose  period  itself  of  life  hath  been 
shortened.  And  in  that  case,  this  blazing  fame  of  thine  that 
hath  overspread  the  three  worlds  will  disappear  like  tlie  sua 
when  deprived  of  his  splendour  (on  the  occasion  of  eclipses.)' 

"And   Kasyapa   said,   '  I  go  there  for  wealth  ;   give  it  nnta 
me,   O    snake,  so   that  taking  thy  gold,    I   may   return.'  An^l. 
Takshaka   answered,   '0    best    of   Dwijas,    even   I  will  give 
thee   wealth  more   than   what  thou  expectest  from  that  kino*. 
Therefore,  cease  to  go." 

Sauti  continued,  "And  that  best  of  Brahmanas,  Kasyapa," 
of  great  prowess  and  intelligence,  hearing  those  words  of 
Takshaka  sat  in  yoga  meditation  over  the  king.  And  the 
foremost  of  Munis,  Kasyapa,  of  great  prowess  and  gifted  with 
spiritual  knowledge,  ascertaining  that  the  period  of  life  of 
that  king  of  the  Pandava  race  had  really  come  to  its  end. 
returned,  receiving  from  Takshaka  as  much  wealth  as  he  desired, 

"  And  upon  the  illustrious  Kasyapa  retracing  his  steps, 
Takshaka  at  the  proper  time  speedily  entered  the  city  of 
Hastinapore.  And  on  his  way  he  heard  that  the  lord  of  the 
earth  was  living  very  carefully,  protected  by  means  of  poisoa- 
neutralising  mjiiitras  and  medicines.  " 

Sauti   continued,    "  And   he   thcrc-upon   reflected,   saying-, 

17 


130  MAHABHARATAi 

'  The  monarch  must  be  deceived  by  my  power  of  illusiou.  But) 
v*^hat  must  be  the  means  V  And  then  Takshaka  sent  to 
;the  king  (his  attendant)  snakes  in  the  guise  of  ascetics  taking 
with  them  fruits,  the  kiisa  grass,  and  water  (as  presents). 
And  Tak«haka,  addressing  them,  said,  '  Go  ye  all  to  the  king 
a^'eging  urgent  business,  without  sign  of  impatience,  as  if  to 
make  -the  monarch  only  accept  the  fruits,  flowers  and  water 
(rbsit  yeshall  carry  as  presents  to  him).'  " 

Sauti  continued,  *'And  those  snakes,  thus  commanded  by 
Takshaka,  acted  accordingly.  And  they  took  to  the  hing  kusa 
grass,  water,  and  fruits.  And  the  foremosf  of  kings,  of 
great  prowess,  accepted  those  offerings.  And  after  thier 
business  was  finished,  he  said  unto  them,  'Retire'.  And  when 
those  snakes  disguised  as  ascetics  had  gone  away,  the  king 
of  men  then  addressed  his  ministers  and  friends,  saying,  'Eat 
•ye,  with  me,  all  these  fruits  of  excellent  taste  brought  by  the 
ascetics.'  And  then  moved  by  fate  and  the  words  of  the  Rishi, 
the  king,  with  his  ministers,  entertained  the  desire  of  eating 
^those  fruits.  And  the  particular  fruit,  within  which  Takshaka 
\was,  was  eaten  by  the  king  himself.  And  when  he  was  eating 
the  fruit,  there  appeared,  O  Saunaka,  in  it  an  ugly  insect, 
of  shape  scarcely  discernible,  of  eyes  black  and  color  as  copper. 
And  the  formemost  of  kings,  taking  that  insect,  addressed 
Lis  ccnncillors,  saying,  'The  sun  is  setting  ;  to-day  I  have  no 
more  fear  from  poison.  Therefore,  let  this  insect  becoming 
as  Takshaka,  bite  me,  so  that  my  sinful  act  be  expiated 
and  the  words  of  the  ascetic  rendered  true.  '  And  those 
councillors  also,  impelled  by  fate,  approved  of  that  speech. 
And  then  the  monarch  smiled,  losing  his  senses,  his  honr 
bavino'  come.  And  he  quickly  placed  that  insect  on  his  neck. 
And  as  the  king  was  smiling,  Takshaka,  who  had  (in  the  form  of 
that  insect)  come  out  of  the  fruit  that  had  been  offered  to  the 
king,  coiled  with  his  own  body,  round  the  neck  of  the  monarch. 
And  quickly  coiling  round  the  king's  neck  and  uttering  a 
tremendous  roar,  Takshaka,  the  lord  of  snakes,  then  bit  the 
protector  of  the  earth,  " 

And  so  ends   the  forty-third  Section  in   the   Astika  of  the 
Adi  Parva, 


Section  XLIV. 
(  Astiha  Parva  continued.  ) 

Sauti  said;  "  And  the  councillors  beholding  the  king  in  the 
coils  of  Taksliaka,  became  pale  with  fear,  and  they  all  wept 
in  exceeding  grief.  And  hearing  the  roar  of  Takshaka,  the 
ministers  all  fled.  And  as  they  were  flying  away  in  great 
grief  they  saw  Takshaka,  the  king  of  snakes,  that  wonderful 
of  serpents,  coursing  through  the  blue  sky  like  a  lotus-colored 
streak,  very  much  looking  lik;e  the  vermeil-colored  line  on  a 
woman's  crown  dividing  iu  the  middle  the  dark  masses  of 
her  hair. 

"  And  the  mansion  in  which  the  king  was,  blazed  up  with 
Takshaka's  poison*  And  the  king's  counicillors  on  beholding  it 
fled  away  in  all  directions.  And  the  king  himself  fell  down 
as  if  struck  with  lightning, 

*'  And  when  the  king  was  fairly  laid  low  by  Takshaka's 
poison,  the  councillors  of  the  m.onarch,  v/ith  the  king's  priesL 
—a  holy  Brahmana,  performed  all  his  last  rites.  And  all  the 
citizens  assembling  together  made  the  minor  son  of  the  de- 
ceased monarch  their  king.  And  the  people  called  their  new 
king,  that  slayer  of  all  enemies,  that  hero  of  the  Kuru  race, 
by  the  name  of  Janamejaya.  And  that  excellent  of  monarchs, 
Janamejaya,  though  a  child,  vras  wise  in  mind.  And  with  his 
councillors  and  priest,  the  eldest  son  of  that  bull  amongst 
the  Kurus,  ruled  his  kingdom  like  his  heroic  great-grand-father 
(  Yudhish-thira.  )  And  then  the  ministers  of  the  youthful 
monarch  beholding  that  he  could  now  keep  his  enemies  in 
check,  went  to  Suvarnavarmana,  the  king  of  Kasi  (Beneras) 
and  asked  him  his  daughter  Vapushtama  for  a  bride.  And 
the  king  of  Kasi,  after  due  inquiries  bestowed  with  ordained 
rites  his  daughter  Vapushtama  on  the  mighty  hero  of  the  Kuru 
race.  And  the  latter  receiving  his  bride  became  exceedingly 
glad.  And  he  gave  not  his  heart  at  any  time  to  any  other 
woman.  And  gifted  with  great  energy^.  h«  wandered  in  pur- 
suit of  pleasure,  with  a  cheerful  heart,  on  expanses  of  water 
and  amid  vroods  and  flowery  fields.    And  that  first  of  monarcha 


132  MAHABHARATA, 

passecl  his  time  In  pleasure  as  Pururava  of  old  did  on  recolvm^ 
the  celestial  damsel  XJrvasi.  And  the  fairest  of  the  fair,  the 
tlamsel  Yapushtauia  too,  devoted  to  her  lord  and  celebrated  for 
her  beauty,  having  gained  a  desirable  husband,  pleased  him  by 
the  excess  of  her  affection  during  the  period  he  spent  ia 
the  pursuit  of  pleasure." 

And  so  ends  the  forty-fourth  Section  in  the   Aslika  of  the 
Adi  Parva. 


Section  XLY. 

(  Astlka  Parva  continued.  ) 

Meanwhile,  the  grent  ascetic  Jaratkaru  wandered  over  the 
•whole  Earth  making  the  place  where  evening  fell  his  home 
for  the  nio^ht.  And  gifted  with  ascetic  power,  he  roameJ, 
practising  various  vows  difficult  of  being  practised  by  the  in- 
mature,  and  bathing  also  in  various  sacred  watera.  And  the 
Muni  had  air  alone  for  his  food,  and  was  free  from  the  desire  o-f 
worldly  enjoyment.  And  he  became  daily  emaciated  and  grew 
iean-Seshed.  And  he  saw  one  day  the  spirits  of  his  ancestors 
banging  with  heads  downward  in  a  hole,  by  a  cord  of  virand 
loots  having  one  only  thread  entire.  And  that  single  thread 
even  was  being  gradually  eaten  away  by  a  large  rat  dwelling  in 
that  hole.  And  the  pltris  in  that  hole  were  without  food,  ema- 
ciated, pitiable,  and  eagerly  wishing  for  their  salvation.  And 
Jaratkaru  approaching  the  pitiable  ones,  himself  in  humble 
guise,  asked  them,  'Who  are  ye  hanging  by  this  cord  of  virana 
roots  ?  The  single  weak  root  that  is  still  left  in  this  cord  of 
virana,  roots  already  eaten  away  by  the  rat  dwelling  in  this 
hole,  is  itself  being  gradually  eaten  away  by  the  rat  with  his 
isharp  teeth.  The  little  tiiat  remains  of  that  single  thread  will 
soon  be  cut  away.  It  is  clear  ye  shall  then  fall  down  into 
this  pit.  with  faces  downwards.  Seeing  ye  with  faces  down- 
wards, and  overtaken  by  this  great  calamity,  my  pity  hath 
been  excited.  What  good  can  I  do  to  ye  ?  Tell  me  q^uickly, 
whether  this  calamity  can  be  relieved  by  a  fourth,  a  third, 
or  even  with  a  half  of  this  my  ascelioism,    0  relieve  your^ 


ADI  PARVA.  !F3S 

selves   with   even   the  whole  of  my  asceticism.     I  consent   to 
all  this.     Do  ye  as  ye  please  !' 

''  And  the  pitris  said,  '  Venerable  Bralwiacliarin,  thoit 
desirest  of  relieving  us  \  But,  foremost  of  Brahmanas,  thoa 
canst  not  dispel  our  affliction  by  thy  asceticism.  O  chiUl,  O 
thou  first  of  speakers,  we  too  have  the  fruits  of  our  asceticism. 
But,  O  Brahmana,  it  is  for  the  loss  of  children  that  we  are  fall- 
ing down  into  the  unholy  hell  1  The  Grand-father  himself  hath 
said,  that  a  son  is  a  great  merit.  Prone  as  we  are  in  this  hole, 
our  ideas  are  no  longer  clear  ;  therefore,  0  child,  we  know  tliee 
not,  although  thy  manhood  is  well-known  on  earth.  Venerable 
thou  art  and  of  good  fortune,  who  thus  from  kindness  grievest 
for  us  wortliy  of  pity  and  greatly  afflicted.  O  Brahmana,  listen, 
who  we  are. 

" '  We  are  Rishis  of  the  Yayavara  sect,  of  rigid  vows. 
And,  0  Muni,  from  loss  of  children,  we  liave  fallen  down  from 
a  sacred  region.  Our  severe  penances  have  not  been  destroyed ; 
we  have  a  thread  yet.  But  we  have  one  only  thread  now. 
But  it  matters  little  whether  he  is  or  is  not.  Unfortunate  as 
we  are,  we  have  a  thread  in  one  known  as  Jaratkaru.  The 
unfortunate  one  has  crossed  the  Vedas  and  the  Vedangas  and, 
has  adopted  asceticism  alone.  Of  soul  under  complete  control, 
of  desires  set  high,  observant  of  vows,  and  deeply  engaged  in 
ascetic  penances,  by  him,  from  temptation  of  the  merits  of 
asceticism,  have  we  been  reduced  to  this  deplorable  state. 
He  hath  no  wife,  no  son,  no  relatives.  Therefore  do  we  hang 
in  this  hole,  our  consciousness  gone,  like  men  having  none  to 
take  care  of  us.  If  thou  meetest  him,  O  tell  him,  from  thy 
kindness  to  ourselves, — Thy  pitris,  in  sorrow  are  hanging  with 
faces  downwards  in  a  hole.  Holy  one,  take  to  wife  and  beget 
children.  O  thou  of  ascetic  wealth,  thou  art,  amiable  one, 
the  only  thread  that  remaineth  in  the  line  of  thy  ancestors.—- 
O  Brahmana,  the  cord  of  virana  roots  that  thou  secst  we  are 
hanging  by,  is  the  cord  representing  our  grown  up  race. 
Aiul,  O  Brahmana,  those  threads  of  the  cord  of  Virana  roots 
that  thou  seest  have  been  eaten  away,  are  ourselves  who  have 
been  eaten  up  by  Time.  This  root  that  thou  seesfc  hath  been 
hal  f-eaten  and  by  which  wo  are  hanging  in  this  hole,  is  h&  that 


131  MAHAHARATA. 

hath  adopted  asceticism  alone.  The  rat  that  thou  beholdest 
is  Time  of  inflnite  strength.  And  he  (Time)  is  gradually 
weakening  the  v/retch  Jaratkaru  engaged  in  ascetic  penances 
tempted  by  the  merits  thereof,  but  wanting  in  prudence  and 
heart.  O  thou  excellent  one,  his  asceticism  cannot  save  us. 
Behold,  our  roots  being  torn,  cast  down  from  higher  regions, 
deprived  of  consciousness  by  Time,  we  are  going  downwards 
like  sinful  wretches  !  And  upon  our  going  down  into  this 
hole  with  all  our  relatives,  eaten  up  by  Time  even  he  shall 
sink  with  us  into  hell.  O  child,  v/hether  it  is  asceticism, 
©r  sacri^ce,  or  v/hatever  else  there  be  of  very  holy  acts, 
everything  is  inferior.  These  cannot  count  with  a  son.  O 
child,  having  seen  all,  speak  unto  that  Jaratkai'u  of  ascetic 
wealths  Thou  shouldst  tell  him  in  detail  everything  that 
thou  hast  beheld.  And,  O  Brahmana,  from  thy  kindness  to- 
wards ourselves,  thou  shouldyt  tell  him  all  that  would  induce 
him  to  take  a  wife  and  beget  children.  Amongst  his  friends, 
©r  of  our  own  race,  who  art  thou,  O  excellent  one,  that  thus 
grieveth  for  us  all  like  a  friend  ?  We  wish  to  hear  who  thou 
art  that  stayest  here.'  " 

And  so  ends  the  forty-fifth  Section  in  the  Astika  of  the 
Adi  Parva. 

Section  XLVI. 

(Astika  Parva  cantinued.) 

Sauti  said,  "  Jaratkaru,  hearing  all  this,  became  excessively 
sorry.  And  from  sorrow  he  spake  unto  those  pitris  in  words 
obstructed  by  tears.  And  Jaratkaru  said,  '  Ye  are  even  my 
fathers  and  grand-fathers  gone  before  me.  Therefore  tell  me 
what  must  I  do  for  your  welfare.  I  am  that  sinful  son  of 
yours, — Jaratkaru  !  Punish  me  of  sinful  deeda  and  worthless 
as  I  am. ' 

"And  the  p^'^ris  replied,  saying,  '  O  son,  by  good  fortune 
hast  thou  arrived  at  this  spot  in  the  course  of  thy  rambles.  O 
Brahmana,  why  hast  thou  not  taken  a  wife  V 

"  And  Jaratkaru  said,  *  ye  pitris,  this  desire  hath  always 
existed  in  my  heart  that  I   would,  with  vital  seed   drawn   up,. 


./  ADl  PARVA.  135 

carry  tliis  body  to  the  other  workh  My  rnincl  hath  been 
possessed  with  the  idea  that  I  would  not  take  a  wife.  But  ye 
grand-fathers,  having  seen  ye  hanging  like  birds,  I  have 
diverted  my  mind  from  the  Brahmachar^a  mode  of  life.  I 
will  truly  do  what  ye  like.  I  will  certainly  marry,  if  ever  I 
get  a  maiden  of  my  own  name.  I  shall  accept  her  who  shall, 
bestowing  herself  of  her  own  accord,  be  as  alms  unto  me, 
and  whom  I  shall  not  have  to  maintain.  I  shall  many  if  I 
get  such  a  one  ;  otherwise,  I  shall  not.  This  is  the  truth,  ye 
grand-fathers  !  And  the  offspring  that  will  be  begot  in  her 
shall  be  your  salvation.  And,  ye  'pltrls  of  mine,  ye  shall 
live  forever  in  blessedness  and  without  fear  of  fall.'" 

Sauti  continued,  "  And  the  Muni  having  said   so   unto   the 
Pitris,  wandered  over  the  earth  again.  And,  O  Saunaka,  old  as 
he  was,  he  obtained  not  a  wife.     And   he  grieved   much   that 
he  was  not  successful.     Bat  directed  (as  before)  by   his   ances* 
tors,  he  continued  the  search.     And  going  into   the   forest  he 
wept  loudly  in  great  grief.    And  having  gone   into   the   forest, 
the  wise  one,  moved  by  the  desire  of  doing  good  to   his   ances- 
tors, said,  ♦  I  will  ask  for   a   bride   distinctly  rejjeating   these 
words  thrice.'     And  he  said,  '  Whatever   creatures   are   here, 
fixed  and  moving,  or   whatever   that  are  invisible,  O  hear  my 
words  !     My  ancestors,  afflicted  with  grief,  have  directed   me 
engaged  in  the  most  severe  penances,  saying, — Marry  thou   for 
the  acquisition  of  a  son. — O  ye,  directed  by  my  ancestors,  I  am 
roaming,  in  poverty  and  sorrow,  over  the  wide   world  for   wed- 
(\in(r  a  maiden  I  may  obtain  as  alms.  Let  that  creature,  amongst 
those  I  have  addressed,  who   hath  a   daughter,  bestow   her   on 
myself  roaming  on  all  sides  !  Such  a  bride  who  is  of  the   same 
name  with  me,  to   be   bestowed    on   me    as   alms,  and    whom 
besides     I    shall   not   maintain,     O    bestoAV    on   me  ! '     Then 
those  snakes  that  had  been  set  on  Jaratkaru,   ascertaining  this 
his  inclination  gave  information  to  Vasuki.     And  the   king  of 
the  snakes  hearing  their  words,  taking  with  him   that    maiden 
decked  with  ornaments,  went  into    the    forest  unto   that   Rishi. 
And,  O    Brahmaua,  Vasuki    the   king   of  the   snakes,  having 
gone    there,  offered    that    maiden    as    alms  to  that  high-souled 
liishi.   But  the  Risbi  did  not  at  once  accept  her,  And  the  Rislii 


IM  :WAEABHATIATA.^ 

thinking  her  not  to  be  of  the  same  name  with  him.self,  and  the 
question  ot"  her  maintenance  also  being  unsettled,  reflected 
(or  a  few  moments,  hesitating  to  accept  her.  And  then,  O 
son  of  Bhrijjn,  he  asked  Vasuki  the  maiden's  name,  and  also 
said  unto  him,   '  I  shall  not  maintain  her.'" 

And  so  ends  the  farty -sixth  Section   in  the  Astika  of  the 
Adi  Pa,rva, 


Section  XLVII. 

(  Astika  Parvd  continibed.  ) 

Sauti  said,  "  And  then  Vasuki  spake  unto  the  Rishi  Jarat- 
karu  these  words  : — '  O  best  of  Brahmanas,  tiiis  maiden  is 
of  the  same  name  with  thee.  She  is  my  sister  and  hath  ascetic 
merit.  I  will  maintain  thy  wife  ;  accept  of  her.  O  thou  of 
ascetic  wealth,  I  shall  protect  her  with  all  my  ability.  And 
O  thou  foremost  of  great  Munis,  she  hath  been  reared  by  me 
for  thee  !'  And  the  Bishi  replied,  '  This  is  appointed  between 
us  that  I  shall  not  maintain  her  :  and  she  shall  not  do  aught 
that  I  do  not  like.     And  if  she  do,  I  leave  her.' " 

Sauti  continued,  "  And  when  the  snake  had  promised,  sa}^- 
ing,  '  I  shall  maintain  ray  sister, '  Jaratkaru  then  went  to 
the  snake's  home.  Then  that  first  of  maTiira-knowing  Brah- 
manas, observant  of  rigid  vows,  the  virtuous  and  veteran 
ascetic,  took  her  hand  presented  to  him  with  ordained  mantras. 
And  taking  his  bride  with  him,  adored  by  the  great  Rishis,  he 
tlien  entered  the  delightful  chamber  set  apart  for  him  by 
the  king  of  the  snakes.  And  in  that  chamber  was  a  bed- 
stead covered  with  very  valuable  coverlets.  And  Jaratkaru 
lived  there  with  his  wife.  And  the  excellent  Eishi  made  aa 
appointment  with  his  wife,  saying,  '  Nothing  must  'ever  be 
done  or  said  by  thee  that  is  against  my  liking.  And  upon  thy 
doing  any  such  thing  I  would  leave  thee  and  no  longer  continue 
in  thy  house.     Take  these  words  that  have  been  spoken  by  me.' 

"  And  then  the  sister  of  the  king  of  the  snakes,  in  great 
anxiety  and  grieving  exceedingly,  spake  unto  him,  saying,  'Be 
it  so.'  And  moved  by  the  desire  of  doing  good  to  her  rela- 
tives, of  unsullied  reputation,  she  then  began  to   attend   upon 


ADl  PARVA,  137 

her  lord  Avith  the  wakefulness  of  the  dog,  the  timidity  of  the 
deer,  and  knowledge  of  signs  possessed  by  the  croAV.  And  the 
sister  of  Vasuki,  one  day,  when  her  season  arrived,  approached, 
after  bath  according  to  the  custom,  her  lord  the  great  Muni. 
And  she  conceived,  and  the  being  conceived  was  like  unto  a 
flame,  possessed  of  excessive  energy,  and  resplendent  as  fire. 
And  he  grew  like  the  moon  in  the  lighted  fortnight. 

"And  one  day,  within  a  short  time,  Jaratkaru  of  great 
fame,  placing  his  head  on  the  lap  of  his  wife,  slept,  looking  like 
one  fatigued.  And  as  he  was  sleeping,  the  sun  entered  his 
chambers  in  the  western  mountain.  And,  O  Brahmana,  as  the 
day  was  fading,  she,  the  excellent  sister  of  Vasuki,  became 
thoughtful,  fearing  the  loss  of  her  husband's  virtue.  And  she 
thought,  '  What  is  proper  for  me  now  to  do  ?  Shall  I  wake 
my  husband  or  not  ?  He  is  both  exacting  and  punctilious  in. 
his  religious  duties.  How  can  I  so  act  as  not  to  offend  ?  The 
alternatives  are  his  anger  and  the  loss  of  virtue  of  a  virtuous 
man.  The  lo§s  of  virtue  is  the  greater  of  the  two  evils,  I  ween. 
Again,  if  I  wake  him,  he  will  be  angr}^  But  if  twilight 
passeth  away,  he  shall  certainly  sustain  loss  of  virtue.' 

"And,  having  resolved  at  last,  the  sweet- voiced  Jaratkaru, 
the  sister  of  Vasuki,  then  spake  softly  unto  that  Rishi  res- 
plendent with  his  ascetic  devotions,  and  lying  prostrate  like 
a  flame  of  fire.  '  O  thou  of  great  good  fortune,  awake,  the 
sun  is  setting !  O  thou  of  rigid  vows,  thou  illustrious  one, 
adore  the  twilight  after  touching  water  !  The  time  for  the 
evening  homa  hath  come.  Twilight,  O  lord,  is  even  now 
gently  covering  the  western  side  ■ ' 

'•  And  the  illustrious  Jaratkaru  of  great  ascetic  merit,  thus 
addressed,  spake  unto  his  wife  these  words,  his  upper  lip  qui- 
vering in  anger.  '  Thou  amiable  one  of  the  Naga  race,  thou 
hast  insulted  me.  I  shall  no  more  abide  with  thee,  but  shall 
go  whithersoever  I  came  from.  O  thou  of  beautiful  lower  limb, 
I  believe  in  my  heart  that  the  sun  hath  not  power  to  set 
in  the  usual  time,  if  I  am  asleep.  An  insulted  person  should 
never  live  where  he  hath  met  with  the  insult,  far  less  should 
I — a  virtuous  person,  or  those  that  are  like  me  !'  And  Jaratkaru, 
the  sister   of  Vasuki,  thus   addressed  by   her   lord,   began   to 

18 


13S  MAHAEHARATA, 

quake  with  terror,  and  she  spake  unto  liim,  siiying,  '  0 
Brahmana,  I  have  not  waked  thee  from  desire  of  insult  ;  but 
I  have  done  it  so  that  thy  daily  rites  may  not  be  passed  over 
unperformed. ' 

"  And  the  Rishi  Jaratkaru,  great  in  ascetic  merit,  possessed 
•with  anger  and  desirous  of  forsaking  his  spouse,  thus  address- 
ed, spake  unto  his  wife,  saying,  '  O  thou  fair  one,  never  have 
I  spoken  a  falsehood.  Therefore,  go  I  shall.  This  was  also 
the  appointment  between  ourselves  made  by  me  with  thee. 
Amiable  one,  I  have  passed  the  time  happily  with  thee.  And, 
O  fair  one,  tell  thy  brother  when  I  am  gone  that  I  have  left 
thee.  And  upon  my  going  away,  it  behoveth  thee  not  to 
grieve  for  me. ' 

*'  Thus  addressed,  Jaratkaru,  the  fair  sister  of  Vasuki,  of 
faultless  features,  steeped  in  anxiety  and  sorrow,  having  mus- 
tered sufficient  caurage  and  patience,  though  her  heart  was 
quaking  yet,  then  spake  unto  the  Rishi  Jaratkaru.  And  her 
words  were  obstructed  v;ith  tears  and  her  face  was  hueless  with 
fear.  And  the  palms  of  her  hands  v/ere  joined  together,  and 
her  eyes  were  bathed  in  tears.  And  she  said,  'It  behoveth 
thee  not  to  leave  me  without  fault.  Thou  art  ever  in  virtue's 
v/ays  ?  I  too  have  been  in  the  same  path,  with  heart  fixed 
on  the  good  of  raj'  relatives.  And,  O  best  of  Brahmanas,  the 
purpose  for  which  I  have  been  bestowed  on  thee  hath  not 
been  accomplished  yet.  Unfortunate  as  I  am,  what  shall 
Vasuki  say  unto  me  ?  And,  O  excellent  one,  the  offspring 
d«sired  of  thee  by  my  relatives  afflicted  by  a  mother's  curse, 
doth  not  yet  appear  !  The  welfare  of  my  relatives  dependeth 
en  the  acquisition  of  an  offspring  from  thee  !  And  in  order 
that  my  connection  with  thee  may  not  be  fruitless,  O  illustri- 
ous Brahmana,  moved  by  the  desire  of  doing  good  to  my  race 
do  I  entreat  thee  !  And,  O  excellent  one,  high-souled  as  thou 
art,  why  shalt  thou  leave  me  who  am  faultless  ?  This  concep- 
tion of  mine  is  as  yet  indistinct.' 

"  Thus  addressed,  the  Muni  of  ascetic  merit  then  spake 
unto  his  wife,  Jaratkaru,  these  words  that  were  proper  and 
suitable  to  the  occasion.  And  he  said,  '  O  thou  fortunate  one, 
ti»e  being   thou   hast  conceived,  even  like  unto   Agni   himself, 


ADIPARVA.  339^ 

is  a.  Rishi  of  soul  highly  virtuous,  and  a  master  of  the  Vedas 
aad  the  Vedangas. ' 

"  And  having  said  so,  the  great  Rishi  Jaratkaru,  of  virtu- 
ous soul,  went  away,  his  heart  firmly  fixed  on  practising  again 
the  severest  of  penances,  " 

And  so  ends  the  forty-seventh  Section  in  the  Aslika  of  the 
Adi  Parva. 


Section  XLVIII. 
(Astika  Parva  cmitinued.) 

Sauti  said,  "  0  thou  of  ascetic  wealth,  as  soon  as  her  lord 
left  her,  Jaratkaru  went  to  her  brother.  And  she  told  him 
everything  as  it  transpired.  And  tlie  first  of  snakes,  hearing 
the  calamitous  news,  spake  unto  his  miserable  sister,  himself 
more  miserable  still. 

"And  he  said,  '  Thou  knowest,  amiable  one,  v/hat  the  pur- 
pose of  thy  bestowal,  what  the  reason  thereof.  If  from  that, 
for  the  welfare  of  the  snakes,  a  son  be  born,  he  of  energy 
shall  save  us  all  from  the  snake  sacrifice  !  The  Grand-father 
had  said  so  of  old  in  the  midst  of  the  gods.  O  thou  fortunate 
one,  hast  thou  conceived  from  thy  union  with  that  best  of 
Rishis  ?  My  heart's  desire  is  that  my  bestowal  of  thee  on  that 
wise  one  may  not  be  fruitless.  Truly,  it  is  not  proper  for  me 
to  ask  thee  about  such  a  business.  But  from  the  gravity  of 
that  business  do  I  ask  thee.  Knowing  also  the  obstinacy  of 
thy  lord  ever  engaged  in  severe  penances,  I  shall  not  follow 
him,  for  he  may  curse  me.  Tell  me  in  detail  all  that  thy 
lord,  0  amiable  one,  hath  done,  and  extract  the  terribly 
afflicting  dart  that  is  implanted,  from  a  long  time  past,  in 
my  heart. ' 

"  Jaratkaru,  thus  addressed,  consoling  Vasuki,  the  king  of 
the  snakes,  atlengh  replied,  saying,  'Asked  by  me  about  offs- 
pring, the  high-soul ed  and  mighty  ascetic  said — There  is,  and 
then  he  went  away.  I  do  not  remember  him  to  have  ever  before 
spoken  even  in  jest  aught  that  is  false.  Why  should  he,  O 
king,  speak  a  falsehood  at  such  a  serious  occasion  ?  He  said,^ — 
Thou  shouldst  not  grieve,  0  daughter  of  the  snake-racC;  with 


140  MAHABHARATA. 

regard  to  the  purpose  of  our  union  !  A  son  shall  be  barn  to 
thee,  resplendent  as  the  blazing  8un.— O  brother,  having  said 
this  to  me,  my  husband  of  ascetic  wealth  hath  gone  away. 
Therefore  let  this  great  grief  abiding  in  thy  heart  disappear.'  " 

Sauti  continued.  '*  Thus  addressed,  Vasuki,  the  king  of  the 
snakes,  accepted  those  words  of  his  sister,  and  in  great  joy 
said,  '  Be  it  so.'  And  the  best  of  snakes  then  adored  his 
uterine  sister  with  his  best  regards,  gift  of  wealth,  and  fitting 
adorations.  Then,  O  best  of  Brahmanas,  the  embryo  gifted 
with  great  energy  and  of  great  splendour,  began  to  develop, 
like  the  moon  in  the  heavens  in  the  lighted  fortnight. 

"  And  in  due  time,  the  sister  of  the  snake,  O  Brahmana, 
gave  birth  to  a  son  of  the  splendour  of  a  celestial  child,  and 
the  reliever  of  the  fears  of  his  paternal  ancestors  and  mater- 
nal relatives.  And  the  child  grew  up  there  in  the  bouse  of 
the  kino-  of  the  snake?.  And  he  studied  the  Vedas  and  the 
Vedano-as  with  the  Muni  Chyavana  the  son  of  Bhrigu.  And 
though  but  a  boy,  his  vows  were  rigid.  And  he  was  gifted 
with  o-reat  intelligence,  and  with  the  several  attributes  of  virtue, 
knowledo-e,  freedom  from  the  world's  indulgences,  and  saintli- 
ness.  And  the  name  by  which  he  was  known  in  the  world  was 
Astika.  And  he  was  known  by  the  name  of  Astika  (ivhoever 
is)  because  his  father  had  gone  to  the  woods,  saying.  There  is, 
when  he  was  within  the  womb.  And  though  but  a  boy  he  had 
great  gravity  and  intelligence.  And  he  was  reared  with  great 
care  in  the  palace  of  the  king  of  the  snakes.  And  he  was  like 
the  illustrious  lord  of  the  celestials,  Mahadeva  of  the  golden 
form,  the  wielder  of  the  trident.  And  he  grew  up  day  by 
day,  the  delight  of  all  the  snakes.  " 

And  so   ends   the  forty-eighth  Section   in   the   Astika  of 
the  Adi  Parva. 


Section  XLIX. 
(  Astika  Parva  continued.  ) 

Saunaka  said,  "  Tell  me  again  in  detail  all  tl.at  king  Jana- 
mejaya  had  asked  his  miuistera  about  his  father's  asceusion  to 
heaven, " 


ADI  PARVA.  141 

Sauli  said,  "  0  Brahmana,  hear  all  that  the  kinor  asked  his 
ministers,   and  all  that  they  said  about  the  death  of  Parikshita. 

"  Janamejaya  asked,  '  Know  ye  all  that  befell  my  father  T 
How  also  the  famous  one,  in  time,  meet  with  his  death  ?  Hear- 
ing from  ye  the  incidents  of  my  father's  life  in  detail,  I  shall 
ordain  something  if  it  be  for  the  benefit  of  the  world :  other- 
wise I  shall  do  nothing. ' 

"  And  the  ministers  replied,  '  Hear,  O  monarch,  what  thou 
askest, — an  account  of  thy  illustrious  father's  life,  and  how 
also  that  king  of  kings  hath  gone  on  his  final  journey.  Thy 
father  was  virtuous,  and  high-soul ed,  and  the  protector  of  his 
people.  And  hear  how  he  of  high  soul  conducted  himself  on 
earth.  Like  unto  an  impersonation  of  virtue  and  justice, 
the  monarch,  cognisant  of  virtue,  virtuously  protected  the  four 
orders,  each  engaged  in  the  pi*actice  of  their  specified  duties. 
Of  incomparable  prowess,  and  blessed  with  fortune,  he  pro- 
tected the  goddess  Earth.  He  had  none  who  hated  him  and 
he  himself  hated  none.  Like  unto  Prajapati  (Brahma)  he 
was  equally  disposed  to  all  creatures.  And,  O  monarch, 
Brahmanas  and  Kshctrias  and  Vaisyas  and  Sudras,  all  engaged 
contentedly  in  the  practice  of  their  respective  duties,  were 
impartially  cherished  by  that  king.  Widows  and  orphans,  the 
maimed  and  the  poor,  he  maintained.  Of  handsome  features, 
he  was  unto  all  creatures  like  another  Shoma  (Moon.)  Cherish- 
ing his  subjects  and  keeping  them  contented,  blessed  with 
good  fortune,  truth-telling,  of  severe  prowess,  he  was  the 
disciple,  in  the  science  of  arms,  of  Sharaclwat  (Kripachai'ya.) 
And,  O  Janamejaya,  thy  father  was  dear  unto  Govinda  ! 
Of  great  ftime,  he  was  loved  by  all  men.  And  he  was  born 
in  the  womb  of  Uttara  when  the  Kuru  race  was  almost 
extinct.  And,  therefore,  the  mighty  son  of  Saubhadra  (Abhi- 
manyu)  came  to  be  called  Parikshita  (born  in  an  extinct 
line.)  Well-versed  in  the  interpretation  of  treatises  on  the 
duties  of  kings,  he  was  gifted  with  every  virtue.  Of  passions 
under  complete  control,  intelligent,  possessing  a  retentive 
memory,  the  practiser  of  all  virtues,  the  ctujtpieror  of  the 
six  passions,  of  powerful  mind,  excellent  over  all,  and  fully 
acquainted   with  the   science   of  morality   and   political   con- 


142  MAHABHARATA. 

verse,  thy  father  ruled  over  these  subjects  for  sixty  years.  And 
he  then  died  making  all  his  subjects  deeply  sorry.  And, 
after  him,  0  first  of  men,  thou  hast  acquired  this  hereditary 
sovereignty  of  the  Kurus,  for  the  last  thousand  years.  Thou 
hast  been  installed  while  a  child  and  art  protecting  every 
creature . ' 

"  And  Janamejaya  said,  '  There  hath  not  been  born  in  our 
race  a  king  who  hath  not  sought  the  good  of  his  subjects  or 
been  loved  by  them.  Behold  especially  the  conduct  of  my 
grand-fathers  ever  engaged  in  grand  achievcmcntes.  How  did 
my  father,  blessed  with  so  many  virtues,  receive  bis  death  ? 
Describe  everything  to  me  as  it  fell  out.  I  am  desirous  of 
bearing  it  from  ye  !'  " 

Sauti  continued,  "  And  thus  directed  by  the  monarch, 
those  councillors,  ever  solicitous  of  the  good  of  the  king,  told 
him  everything  exactly  as  it  fell  out. 

"  And  the  councillors  said,  '  O  king,  that  father  of  thine, 
the  protector  of  the  whole  Earth,  the  foremost  of  all  obedient 
to  the  injunctions  of  the  shastras,  became  addicted  to  the 
sports  of  the  field,  even  as  Pandu  of  mighty  arm  and  the 
first  of  all  bearers  of  the  bow  in  battle.  And  he  made  over 
to  us  all  the  affairs  of  state,  from  the  most  trivial  to  the  most 
inportant.  And  one  day,  going  into  the  forest,  he  pierced  a 
deer  with  an  arrow.  And  having  pierced  it  he  followed  it 
quickly  on  foot  into  the  deep  woods,  armed  with  sword  and 
quiver.  But  thy  father  could  not  come  upon  the  lost  deer.  Sixty 
years  of  age  and  decrepit,  he  was  soon  fatigued  and  became 
hungry.  And  he  then  saw  in  the  deep  woods  an  excellent  Rislii. 
And  the  E-ishi  was  then  observing  the  vow  of  silence.  And  the 
king  asked  him,  but  though  asked  he  made  no  reply.  And 
the  king,  tired  with  exertion  and  hunger,  suddenly  became 
angry  with  that  Risbi,  sitting  motionless  like  a  piece  of  Avood 
in  observance  of  his  vow  of  silence.  And  the  king  knew  not 
that  he  was  a  Muni  observing  the  vow  of  silence.  And  being 
under  the  control  of  anger  thy  father  insulted  him.  And,  O 
excellent  one  of  the  Bharata  race,  the  king,  thy  father,  taking 
up  from  the  ground  with  the  end  of  his  bow  a  dead  snake, 
placed  it  on  the  shoulders  of  that  Muni  of  pure  soul,    But  the 


ADI  PAP.YA,  H3 

Minn  spake  not  a  word  trood  or  ba^  and  became  not  angry. 
And  he  continued  in  the  same  posture,  bearing  the  dead 
snake.  " 

And   so  ends  the  forty-ninth  Section  in  the  Astika    of  the 
AJi  Parva. 


Section  L. 
(  Astika  Parva  continued.  ) 

Sauti  continued,  "  And  the  ministers  said,  '  The  king  of 
kings  then  tired  with  hunger  and  exertion,  having  placed  the 
snake  upon  the  shoulder  of  that  Muni,  wended  back  to  his  capi- 
tal. The  Rishi  had  a  son,  bom  of  a  cow,  of  name  Sringi. 
And  he  was  widely  known,  of  great  prowess,  excessive  energy, 
and  very  wrathful.  And  going  to  his  preceptor  he  was  in  the 
habit  of  worshiphing  him.  And  commanded  by  him  he  was 
returning  home,  when  he  heard  from  a  friend  of  his  about  the 
insult  to  his  father  by  thy  parent.  And,  O  tiger  among  kings, 
he  heard  that  his  father,  without  having  committed  any  fault, 
was  bearing,  motionless  like  a  stake,  upon  his  shoulder  a  dead 
snake  placed  thereon.  And,  O  king,  the  Rishi,  insulted  by  thy 
father,  was  severe  in  ascetic  penances,  the  foremost  of  Munis, 
the  controller  of  passions,  pure,  and  ever  engaged  in  wonder- 
ful acts.  And  his  soul  was  enlightened  with  ascetic  penances, 
and  his  organs  and  their  functions  were  under  complete  control. 
And  his  practices  and  his  speech  were  both  handsome.  And 
he  was  contented  and  without  avarice.  And  he  was  without 
meanness  of  any  kind  and  without  envy.  And  he  was  old  and 
in  the  observance  of  the  vow  of  silence.  And  he  was  the  refuge 
whom  all  creatures  might  seek  in  distress. 

"And  such  was  the  Rishi  insulted  by  thy  father  !  And  the 
son  of  that  Rishi  in  wrath  cursed  thy  father.  And  though 
young  in  years,  the  powerful  one  was  old  in  ascetic  splendour. 
And  speedily  touching  water  he  spake,  from  anger  and  burning 
as  it  were  with  energy,  these  words  in  allusion  to  thy  father : — 
'Behold  the  power  of  my  asceticism  !  Directed  by  my  words, 
the  snake  Takshaka  of  powerful  energy  and  virulent  poison, 
siiall,  within  seven   nights   hence,  burn   with   his   poison,  the 


144  MAHAHARATA, 

wretch  that  hath  placed  the  dead  snake  upon  my  unofifending 
father  !'  And  having  said  this,  he  went  to  where  his  father 
was.  And  seeing  his  father  he  told  him  of  his  cnrse.  And 
that  tif^er  amonor  Rishis  thereupon  sent  to  thy  father  a  disciple 
of  his,  named  Gourmukha,  of  amiable  manners  and  possessed 
of  every  virtue.  And  having  rested  awhile  (after  arrival  at 
court)  he  told  the  king  everything,  saying  in  the  words  of 
his  master,  'Thou  hast  been  cursed,  O  king,  by  my  son. 
Takshaka  shall  burn  thee  with  his  poison  :  therefore,  O  king, 
be  careful.'  And,  O  Janamejaya,  hearing  those  terrible  words, 
thy  father  took  every  precaution  against  the  powerful  snake 
Takshaka. 

" 'And  when  the  seventh  day   had   arrived,  the  Brahmana 
Eishi,  Kasyapa,  desired  to  come  to  the  vicinage  of  the  monarch. 
But  the   snake   Takshaka  saw   Kasyapa.     And   the  prince  of 
snakes  si)ake   unto   Kasj-apa   without   loss   of  time,  saying, — 
Where  dost  thou  go  so  quickly,  and  what  is  the  business   after 
■which  thou  goest  ? — And    Kasyapa   replied,  saying, — 0  Brah- 
mana, I  am  going  whither  king   Parikshita,    the   best   of  the 
Kunis,  is.     He  shall  to-day    be   burnt  by   the   poison  of   the 
snake  Takshaka.     I    go   there   quickly  in  order   to   cure   him, 
in  fact,  in  order  that,  protected  by  me,  the  snake  may  not   bite 
him  to  death. — And   Takshaka    answered,  saying, — Why    dost 
thou  seek    to  revive  the  king  to  be  bitten  by    me  ?     I  am    that 
Takshaka.     O  Brahmana,   behold  the  wonderful    power  of  my 
poison  !     Thou  art  incapable  of  reviving  that   monarch   when 
bit  by  me. — And  so  saying,  Takshaka,  then  and  there,  bit  a  lord 
of  the  forest  (banian  tree.)     And  the    banian,  as   soon    as   bit 
by  the  snake,  was  converted  into  ashes.     But  Kasyapa,  O  king, 
revived  the  banian.     And  Takshaka  thereupon   tempted    him, 
saying, — Tell  me  thy  desire.   And  Kasyapa  too,  thus  addressed, 
spake  again  unto  Takshaka,  saying, — I   go  there  from  desire  of 
wealth.     And  Takshaka,  thus  addressed,  then  spake  unto  the 
high-souled  Kasyapa  in  these  soft  words  : — 0  sinless  one,  receive 
thou  from  me  more   wealth  than  what  thou  expectest  from  that 
monarch,  and  go  back  thy    way.— And   Kasyapa,  the  foremost 
of  bipeds,  thus   addressed  by   the  snake   and    receiving    from 
Takshaka  as  much  wealth  as  he  desired,  wended  back  his  way. 


ADI  PARVA,  145 

*'  'And  on  Kasyapa  Avending  back  his  way,  Takshaka, 
approaching  in  disguise,  burnt  with  the  fire  of  his  poison  thy 
virtuous  father,  that  first  of  kings,  then  staying  in  his  mansion 
with  all  precautions.  And  after  that,  thou  hast,  O  tiger  among 
men,  been  installed  (on  the  throne.)  And,  O  best  of  monarchs, 
we  have  thus  told  thee  all  that  we  have  seen  and  heard,  cruel 
though  the  account  be.  And  hearing  all  about  the  discomfit- 
ure of  the  monarch  thy  father,  and  of  the  insult  to  the  Rishi 
Utanka,  appoint  thou  tiiat  which  should  follow.' " 

Sauti  continued,  *'And  king  Janamejaya,  that  punislier 
of  enemies,  then  spake  unto  all  his  ministers.  And  he  said, 
'  Whence  have  ye  learned  all  that  happened  unto  that  banian 
reduced  to  ashes  by  Takshaka,  v/onderful  as  it  is,  which  wa3 
eubsequently  revived  by  Kasyapa  ?  Assuredly,  my  father 
could  not  have  died,  for  the  poison  could  have  been  neutra- 
lised by  Kasyapa  with  his  mantras.  The  worst  of  snakes,  of 
sinful  soul,  thought  within  his  mind  that  if  Kasyapa  would 
revive  the  king  bit  by  him,  he,  Takshaka,  would  be  an  object 
of  ridicule  in  the  world  owing  to  the  neutralisation  of  hia 
poison.  Assuredly,  having  thought  so,  he  pacified  the  Brah- 
mana.  I  have  devised  a  way,  however,  of  inflicting  punish- 
ment upon  him.  I  like  to  know,  however,  how  have  ye  seen 
or  heard  what  happened  in  the  deep  solitude  of  the  forest, — 
the  words  of  Takshaka  and  the  speeches  of  Kasyapa.  Having 
known  it,  I  shall  devise  the  means  of  exterminating  the  snake 
race. ' 

"  And  the  ministers  said,  '  Hear,  O  monarch,  of  him  who 
told  us  before  of  that  meeting  between  the  foremost  of  Brah- 
manas  and  the  prince  of  snakes  in  the  woods.  A  certain  per- 
son, O  monarch,  had  climbed  on  that  free  containing  some  dry 
branches  with  the  object  of  breaking  them  for  sacrificial  fuel. 
He  was  not  perceived  by  both  of  the  snake  and  the  Brahmana, 
And,  O  king,  that  man  was  reduced  to  ashes  along  with  the 
tree  itself.  And,  O  king  of  kings,  he  was  revived  with  the 
tree  by  the  power  of  the  Brahmana.  That  man — a  Brahmana'a 
menial — having  come  to  us  represented  fully  everything  as  it 
happened  between  Takshaka  and  the  Brahmana.  Thus  have 
we  told  thee,  0  king,  9JI  that  we  have  seen   and  heard,    Au<l 

19 


1^6  MAHABHARATA, 

having  heard  It,  O  tiger  among  kings,  appoint  that  v»'hich 
should  follow.' " 

Sauti  continued,  "  And  king  Janamejaj'a,  having  listened 
to  the  words  of  his  ministers,  afflicted  Avith  grief,  began  to 
weep.  And  the  monarch  began  to  squeeze  his  hands.  And 
the  lotus-eyed  king  began  to  exhale  long  and  hot  sighs,  and 
shed  tears  with  his  two  eyes,  and  shrieked  aloud.  And  possessed 
v/ith  grief  and  sorrow,  and  shedding  copious  tears,  and  touch- 
ing water  according  to  the  form,  the  monarch  spake.  And 
reflecting  for  a  moment,  as  if  settling  something  in  his  mind, 
the  angry  monarch,  addressing  all  his  ministers,  said  these 
v^ords :  — 

*  I  have  heard  your  account  ©f  my  father's  ascension  to 
heaven.  Now  know  ye  what  my  fixed  resolve  is.  I  conceive, 
no  time  must  be  lost  in  avenging  this  injury  upon  the  wretch 
Taki^haka  tliat  hath  slain  my  father.  He  hath  burnt  my  father 
making  Sringi  only  a  secondary  cause.  From  malignity  alone 
he  made  Kasyapa  return.  If  that  Brahmana  had  arrived,  my 
'father  assuredly  would  have  lived.  What  would  he  have  lost 
if  the  king  had  revived  by  the  grace  of  Kasyapa  and  the  pre- 
cautionary measures  of  his  ministers  ?  From  ignorance  of  the 
effects  of  my  v/rath,  he  prevented  Kasyapa — that  excellent  af 
Brahmanasand  whom  he  could  not  defeat,  from  coming  to  my 
father  -with  the  desire  of  reviving  hiua.  The  act  of  aggression 
is  great  of  the  wretch  Takshaka  who  gave  wealth  unto  that 
Brahmana  in  order  that  he  might  not  revive  the  king.  I  must 
now  avenge  on  my  father's  enemy  to  please  myself,  the  Rishi 
-Utanka,  and  ye  all.'  " 

And  so  enda  the  fiftieth  Section  in  the  Astika  of  the 
Adi  Parva.  ;.. 


'    "  Section  LI.  i 

-  (Astika  Parva  continued.) 

Sauti  said,  "  King  Janamejaya  having  said  so,  his  minis- 
ters expressed  their  approbation.  And  the  monarch  then  ex- 
pressed his  determination  of  performing  a  Snake-sacrifice. 
And  the  lord  of  the  Earth — that  tiger  of  the  Bharata  race— 


J1.D1  PARVXi  i^T 

ihe  son  of  Parikshita,  then  called  hk  priest  and  Ritwijiia  ;  aniJ 
accomplished  in  speech,  he  spake  unto  them  these  words  relative 
tv>  the  accomplishment  of  hia  great  task  : — '  I  must  avenge  on 
the  wretch  Takshaka  who  hath  slain  my  father.  Tell  me  v/hafe 
must  I  do.  Do  ye  know  any  act  by  which  I  may  cast  into 
the  blazing  fire  the  snake  Takshaka  with  his  relatives  ?  I 
desire  to  burn  that  wretch  even  aa  he  of  yore  had  burnt  by 
the  fire  of  his  poison  my  fatlier. ' 

'*  And  the  chief  priests  answered,  '  There .  is,  O  king,  a 
great  sacrifice  for  thee  devised  by  the  gods  themselves.  It  is 
known  as  the  snake-sacrifice,  and  is  read  of  in  the  Purana.  O 
king,  thou  art  alone  the  accomplisher  of  it,  and  no  one  else. 
Men  versed  in  the  Puranas  have  told  us,  there'  is  such  a 
sacrifice.' " 

Sauti  continued,  "  Thus  addressed;  the  king,  O  excellent 
®ne,  thought  Takshaka  to  be  already  burnt  and  thrown  into 
the  blazing  mouth  of  the  eater  of  the  sacrificial  butter.  The 
king  then  spake  unto  those  Brahmanas  versed  in  mantras,  *  I 
shall  make  preparations  for  that  saerifice.  Tell  me  the  things 
that  are  necessary.'  Aixl  the  king's  Ritwijas  then,  O  excellent 
Brahmana,  versed  in  the  Vedas  and  wise  in  knowledge,  mea- 
sured, according  to  the  shastras,  the  land  for  the  sacrificial 
platform.  Anid  the  platform  was  decked  with  much  valuable 
wealth  and' with  Brahmanas.  And  it  was  full  of  wealth  and 
paddy.  And  the  Ritwijas  sat  upon  it  at  their  ease.  And  after 
the  sacrificial  platform  had  been  thus  constructed  according 
to  the  rule  and  aS' desired,  they  then  in&talled  the  king  in  the 
snake-sacrifice  for  the  attainment  of  its  object.  And  before  the 
commencement  of  the  snake-sacrifice  that  was  to  come,  there 
occurred  this  very  important  incident  foreboding  obstruction 
to  the  sacrifice.  For  when  the  sacrificial  platform  was  being 
constructed,  a  professional  builder  of  great  intelligence  and 
well-versed  in  the  knowledge  of  laying  foundations,  a  Suta 
by  caste  and  acquainted  with  the  Puranas,  said,  'The  soil 
^pon  which  and  the  time  at  which  the  measurement  for  the 
sacrificial  platform  hath  been  made,  indicate  that  this  sacrifice 
vssill  not  be  completed,  a  Brahmana  becoming  the  reason  there- 
of.'    Hearing   this,  the   king,    before   his    installation,    gave 


i48J  MAHABHAEATi; 

©rders  to  his  gate-keepera  not  to  admit   anybody    •without  hia 
knowledge. " 

And  80  ends   the   fifty-first  Section  in    the   Astika  of  tha 
Adi  Parva» 


Section  LII. 
(  Astika  ParvO,  continued.  ) 

Sauti  said,  "  The  Snake-sacrifice  then  commenced  according 
to  due  form.  And  the  sacrificial  priests,  competent  in  their 
respective  duties  according  to  the  ordinance,  clad  in  black 
garments  and  their  eyes  red  from  contact  with  smoke,  poured 
clarified  butter  into  the  blazing  fire,  uttering  proper  mantras^ 
And  causing  the  hearts  of  all  the  snakes  to  tremble  with  fear, 
they  poured  clarified  butter  into  the  mouth  of  Agni  uttering 
the  names  of  the  snakes.  And  the  snakes  thereupon  began 
to  fall  into  the  blazing  fire,  benumbed  and  piteously  calling 
upon  each  other.  And  swollen  and  breathing  hard,  and  twin- 
ing each  other  with  their  heads  and  tails,  they  came  in  large 
numbers  and  fell  into  the  fire.  The  white,  the  black,  the 
blue,  the  old,  and  the  young,  all  fell  alike  into  the  fire,  uttering 
various  cries.  Those  measuring  a  cross,  and  those  measuring 
a  yojana,  and  those  of  the  measure  of  a  gokarna^  fell  con- 
tinuously with  great  violence  into  that  first  of  all  fires.  And 
thus  hundreds  and  thousands,  and  ten  thousands  and  hundred 
thousands  of  snakes,  deprived  of  all  control  over  their  limbs, 
perished  on  that  occasion.  And  amongst  those  that  perished, 
there  were  some  that  were  like  horses,  others  like  the  trunka 
of  elephants,  and  others  of  huge  bodies  and  strength  like 
maddened  elephants.  Of  various  colors  and  of  virulent  poison, 
terrible  and  looking  like  maces  furnished  with  iron  spikes,  .of 
great  strength,  ever  inclined  to  bite,  the  snakes  afflicted  with 
their  mother's   curse,  fell  into  the  fire.  i 

And  so  end;s  the  fifty-second  Section  in  the  Astika  of  the 
AdiParva.  ' 


Section  LIII. 
(  Aatika  Parvd  continued.  ) 

Saunaka  asked,  "  What  great  Rishis  became  the  Ritwijas 
in  the  snake-sacrifice  of  the  wise  king  Janamejaya  of  the 
Pandava  line  ?  Who  also  became  the  Sadasyas  in  that  terri- 
ble snake-sacrifice,  so  frightful  to  the  snakes,  and  begetting 
such  sorrow  in  them  ?  It  behoveth  thee,  O  child,  to  describe 
all  these  in  detail,  so  that,  O  son  of  Suta,  we  may  know  who 
were  acquainted  with  the  ritual  of  the  snake-sacrifice  !  " 

Sauti  answered,  "  I  shall  recite  the  names  of  those  wise 
ones  who  became  that  monarch's  Ritwijas  and  Sadasyas.  The 
Brahmana,  Chanda-vargava,  became  the  Hota  in  that  sacri- 
fice. He  was  of  great  reputation,  and  was  born  in  the  race  of 
Chyavana  and  was  a  Brahmana,  foremost  of  those  acquainted 
with  the  Vedas.  The  learned  old  Brahmana,  Kautsa,  became  the 
Udgata  (the  chaunter  of  the  Vedic  hymns.)  Jaimini  became 
the  Brahma,  and  Saranga-rava  and  Pingala  became  the  Adhivar- 
yus.  Vyasa  with  his  son  and  disciples,  Uddalaka;  Pramataka. 
Shetaketu,  Pingala,  Asita,  Devala,  Narada,  Parvata,  Atreya, 
Kunio-jathara,  the  Brahmana  Kalghata,  Vatsya,  old  Sruta- 
srava  ever  engaged  in  japa  and  the  study  of  the  Vedas, 
Kohala,  Deva-sarma,  Maud-galya,  Sama-saurava,  these,  and 
many  other  Brahmanas  who  had  crossed  the  Vedas,  became  the 
Sadasyas  in  that  sacrifice  of  the  son  of  Parikshita. 

"  When  the  Ritwijas  in  that  Snake-sacrifice  began  to  pour 
clarified  butter  into  the  fire,  terrible  snakes,  striking  fear  unto 
every  creature,  began  to  fall  into  it.  And  the  fat  and  the  marrow 
of  the  snakes  thus  falling  into  the  fire  began  to  flow  in  rivers. 
And  the  atmosphere  was  filled  with  an  insufferable  stench 
owing  to  the  incessant  burning  of  the  snakes.  And  cries  also 
were  incessant  of  the  snakes  fallen  into  the  fire  and  of  those 
in  the  air  about  to  fall  into  it. 

*'  Meanwhile,  Takshaka,  the  prince  of  snakes,  as  soon  as 
he  heard  that  king  Janamejaya  was  installed  in  the  sacrifice, 
went  to  the  palace  of  Puraudara.  And  that  best  of  snakes 
having  represented  i\\\  that  h^id  taken  pUce,  soli^ht  'in  terror 


150  MAffABHARATA. 

the  protection  of  Indra  after  having  acknowledged  his  faiilfe 
And  Indra,  gratified,  then  told  him,  '  Thou  prince  of  snakes, 
Takshaka,  here  thou  hast  no  fear  from  that  Snake-sacrifice. 
The  Grand- father  was  pacified  by  me  for  thy  sake.  Therefore, 
thou  hast  no  fear.     Let  this  fever  of  thy  heart  be  dispelled.'  " 

Saiiti  continued,  "  Thus  encauraged  by  him,  that  best  of 
snakes  began  to  dwell  in  Sakra/s  abode  in  joy  and  happiness.. 
But  Vasuki  seeing  that  the  snakes  were  incessantly  falling 
into  the  fire,  and  that  his  family  was  reduced  to  only  a  few, 
became  exceedingly  sorry.  And  the  king  of  the  snakes  was- 
pierced  with  great  grief,  and  his  heart  began  to  swim.  And- 
summoning  his  sister  he  spake  unto  her,  saying,  '  0  amiabla 
Cne,  my  limbs  are  burning  and  I  no  longer  see  the  points  of 
the  heavens.  I  am  about  to  fall  down  from  loss  of  conscious- 
ness. My  mind  is  turning,  my  sight?  is  failing,  and  my  heart 
is  breaking.  Benumbed,  I  may  fall  to-day  into  that  blaziug- 
fire.  This  sacrifice  of  the  son  of  Parikshita  is  for  the  exter- 
mination of  our  race.  It  is  evident  I  also  shall  have  to  go  to 
the  abode  of  the  king  of  the  dead.  That  time  is  arrived,  O 
tay  sister,  on  account  of  which  thou  wert  bestowed  by  me  on- 
Jaratkaru.  O'  protect  us  with  our  relatives  !  Thou  best  of: 
the  women  of  the  snake  race,  Asbika  shall  put  an  end  to  the 
sacrifice  that  is  going  on.  The  Grand-father  himself  told  me 
this  of  old.  Therefore,  O  child,  solicit  thy  dear  son  who  is 
fully  conversant  with  the  Vedas  and  regarded  even  by  the  old; 
for  the  protection  of  myself  with  those  dependent  on  me  !'  " 

And  so   ends   the    fifty-third  Section  iu  the  Astika  of  ths- 
Adi  Parva. 


Section  LIV. 
(  Astiha  Parva  continued:  ) 


Sautisaid,  "  Then,  the  snake-dame  Jaratkaru,  calling  her 
own  son,  told  him  these  words  according  to  the  directions  of 
Vasuki  the  king  of  the  snakes.  '  0  son.  the  time  is  come 
for  the  accomplishment  of  that  object  for  which  I  was  bestow- 
ed on  thy  father  by  my  brother.  Therefore  do  thou  wba^b 
should  be  done. ' 


ADl  PARVA. 


151 


"  And  Astlka  Jisked,  '  For  what  wert  thou,  O  mother,  bes- 
towed on  my  father  by  my  uncle  ?  Tell  me  all  truly  so  that 
hearing  I  may  do  what  is  prosper.' 

"  Then  Jaratkaru,  the  sister  of  the  king  of  the  snakes, 
■herself  unmoved  by  the  general  distress,  and  ever  desirous 
of  the  welfare  of  her  relatives,  said  unto  him.  'O  son, 
it  is  said  that  the  mother  of  all  the  snakes  is  Kadru.  Know 
tliou  for  what  she  cursed  in  anger  her  sons  !  Addressing  the 
snakes  she  said,— As  ye  have  refused  to  falsify  <the  color  of  ) 
Uchchaisrava,  the  prince  of  horses,  for  bringing  about  Vinata'a 
bondage  according  to  the  wager,  therefoi'e,  sliall  he  whose 
charioteer  is  Vayn  burn  ye  all  in  Janamejaya's  sacrifice.  And 
perishing  in  that  sacrifice,  ye  shall  go  to  the  region  of  unre- 
deemed spirits.— The  Grand-father  liimself  of  all  the  worlds 
spake  unto  her  while  uttering  this  curse — Be  it  so,  and  thn.<=i 
approved  her  speech.  And  Vasiiki  having  heard  that  curse  and 
then  the  words  of  the  Grand-father,  sought  the  protection  of 
the  gods,  G  child,  on  the  occasion  when  the  amrita  was  being 
churned  for.  And  tlie  gods,  their  object  fulfilled,  they  having 
obtained  the  excellent  aiiwita,  with  VasRki  ahead,  approached 
the  Grand-father.  And  all  the  gods  with  king  Vasuki,  sought 
to  incline  him  who  was  born  of  the  lotus  into  grace  so  that 
the  curse  might  be  made  abortive. 

"  'And  the  gods  said, — G  Lord,  Vasuki,  the  king  of  the 
snakes,  is  sorry  on  account  of  his  relatives.  How  may  his 
•mother's  curse  prove  abortive  ? 

"  'And  Brahma  thereupon  replied,  saying, — Jaratkaru  shall 
take  unto  himself  a  wife  of  the  name  of  Jaratkaru  :  the  Brah- 
mana  born  in  her  shall  relieve  the  snakes, 

"  'And  Vasuki,  the  best  of  snakes,  hearing  these  words, 
bestowed  me,  O  thou  of  god-like  looks,  on  thy  high-souled 
father  a  little  before  the  commencement  of  the  sacrifice.  And 
from  that  marriage  art  thou  born  of  me.  That  time  hath 
come.  It  behoveth  thee  to  protect  us  from  this  danger.  It 
behoveth  thee  to  protect  my  brother  and  myself  from  the  fire, 
BO  that  the  object — our  relief—for  which  I  was  bestowed  on 
thy  wise  father  may  not  be  unfulfilled.  What  dost  thou  think, 
Osonf" 


15^ 


MAHABHARATA. 


SautI  continued,  "  Thus  addressed,  Astika  said  unto  hh 
mother,  'Yea,  I  shall.'  And  he  then  spake  unto  the  afflicted 
Vasuki,  as  if  infusing  life  into  him,  saying,  *  O  Vasuki,  thou 
best  of  snakes,  thou  great  being,  truly  do  I  say,  I  shall  relieve 
thee  from  that  curse.  Be  easy,  O  snake  !  There  is  no  fear 
any  longer.  I  shall  strive  earnestly  so  that  good  may  come. 
Nobody  hath  ever  said  that  ray  speech  even  in  jest  hath  been 
false.  As  to  serious  occasions  I  need  not  say  anything.  O 
uncle,  going  thither  to-day,  I  shall  gratify,  with  words  mixed 
with  blessings,  the  monarch  Janamejaya  installed  in  the 
sacrifice,  so  that,  O  excellent  one,  the  sacrifice  may  stop.  O 
thou  high-minded  one,  thou  king  of  the  snakes,  believe  all 
that  I  say.      Believe  me,  my  resolve  can  never  be  unfulfilled.  ' 

"  And  Vasuki  then  said,  *  O  Astika,  my  head  swims  and 
my  heart  breaks  !  I  cannot  discern  the  points  of  the  Earth, 
^.fflicted  as  I  am  with  a  mother's  curse  !' 

"  And  Astika  said,  '  Thou  best  of  snakes,  it  behoveth  thee 
not  to  grieve  any  longer.  I  shall  dispell  this  fear  of  thine 
from  the  blazing  fire.  This  terrible  punishment,  capable  of 
burning  like  the  fire  at  the  end  of  the  yiiga,  shall  I  extinguish. 
Nurse  not  thy  fear  any  longer!'  " 

Sauti  continued,  "Then  that  best  of  Brahmanas,  Astika, 
dispelling  the  terrible  fever  of  Vasuki's  heart,  and  taking  it, 
as  it  were,  on  himself,  wended,  for  the  relief  of  the  king  of 
the  snakes,  with  speed  to  Janamejaya's  sacrifice  blessed  with 
every  merit.  And  Astika  having  gone  thither,  beheld  the 
excellent  sacrificial  compound  covered  with  numerous  Sadasyas 
of  splendour  like  unto  that  of  the  Sun  or  of  Agni.  But  that 
best  of  Brahmanas  was  denied  admittance  by  the  door-keepers. 
And  the  mighty  ascetic  gratified  them,  being  desirous  of 
entering  the  sacrificial  compound.  And  the  best  of  Brah- 
manas,— the  foremost  of  all  virtuous  men,  having  entered  the 
excellent  sacrificial  compound  began  to  adore  the  king  of  in- 
finite achievements,  the  Ritivigas,  the  Sadasyas,  and  also  the 
sacred  fire. " 

And  so  ends  the  fifty-fourth  Section  in  the  Astika  of  the 
Adi  Parva, 


Section  LV. 

(Astikd  ParvCl  continued.) 

Astika  said,  "  Shoma  and  Varuna  and   Prajapati   had   per- 
formed sacrifices  of  old  in  Prayaga.     But  thy  sacrifice,  O  thou 
foremost  of  the  Bharata  race,  thou   son  of  Parikshit'a,  is   not 
inferior  to  any  of  those.     Let   those   dear  to   us   be   blessed  ! 
Sakra  had  performed  an   hundred  sacrifices.     But  this  sacri- 
fice of  thine,  thou  foremost  of  the  Bharata   race,  thou   son   of 
Parikshita,  is  fully  equal  to  ten   thousand   sacrifices   of  Sakra. 
Let  those  dear  to  us  be  blessed  !    Like  the   sacrifice   of  Yama, 
of  Harimediia,    of  king   Rantideva,  is   this    sacrifice  of  thine, 
thou  foremost  of  the  Bharata  race,  thou  son  of  Parikshita.  Let 
those  dear  to  us  be   blessed  !     Like   the   sacrifice  of  Maya,    of 
Lfng   Shashavindu,  of  king    Vaisravana,    is    this   sacrifice   of 
thine,  thou  foremost  of  the  Bharata  race,  thou  son   of  Pariks- 
hita.    Let  those  dear  to  us  be  blessed  !     Like   the    sacrifice  of 
Nriga,  of  Ajamida,  of  the  son  of  Dasaratha,  is  this  sacrifice  of 
thine,  thou  foremost  of  the  Bharata  race,  thou  son   of  Pariks- 
hita.    Let  those  dear  to  us  be  blessed  !    Like  the   sacrifice   of 
Yudhish-thira  the  son  of  a   god,  and   of  king   Ajamida,  both 
heard  even  in  the  heavens,  is  this  sacrifice  of  thine,  thou  fore- 
most of  the  Bharata  race,  thou  son  of  Parikshita.     Let   those 
dear  unto  us  be  blessed  !     Like  the  sacrifice  of  Krishna  (Dwai- 
payana)   the   son   of  Satyavati,  in   which,  besides,  he  himself 
was  the  chief-priest,  is  this  sacrifice  of  thine,  thou  foremost   of 
the  Bharata  race,  thou  son  of  Parikshita.    Let  those  dear  unto 
us  be  blessed  !    These   (Ritwijas   and   Sadasyas)   that  sitting 
here  make  thy  sacrifice  like  unto  the  sacrifice  of  the  slayer   of 
Vritra,  are  of  splendour  equal  to  that  of  the  sun.     There  now 
remains  nothing  for  them  to   know,  and   gifts   made   to   them 
become  inexhaustible  (in  merit.)     There  is  none  in   the   world 
equal  to  thy  Ritwija.     This  has  been   settled  by   Dwaipayana 

himself.     His  disciples,  becoming  Ritwijas  competent  in  their 
duties,  travel  over  the  earth. 

In  this  world  of  men  there  is   no  other  monarch  equal   to 
thee  iu  the  protection  of  subjects,    I  am  ever  well  pleased  witli 

20 


154  MAHABHAEATA. 

thy  abstinence.  InJeeil,  thou  art  either  Varuna,  or  Yaina  the 
god  of  justice  !  Like  Sakra  himself  with  thunderbolt  iu 
hand,  thou  art,  in  this  world,  the  protector  of  all  creatures. 
In  this  earth  there  is  no  man  so  great  as  thou,  and  no  monarch 
who  is  thy  equal  in  sacrifice.  Thou  art  like  Khatwanga, 
Nabhavga,  and  Dilipa,  in  pi'owess  like  Yayati  and  Mandhta, 
in  splendour  equal  to  the  measure  of  the  sun's,  a  monarch 
like  Subrata  Vishma  !  Like  Valmiki  thou  art  of  energy  con= 
cealed  !  Like  Vashishta  hast  thou  controlled  thy  wrath  !  Like 
Indra  is  thy  lordship  !  Thy  splendour  also  shines  like  that  of 
Narayana  !  Like  Yama  art  thou  conversant  with  the  judg- 
ments of  justice !  Thou  art  like  Krishna  decked  with  every 
virtue  !  Thou  art  tlie  home  of  the  good  fortune  that  belong- 
eth  to  the  Vasus  !  Thou  art  also  the  refuge  of  the  sacrifices  ! 
In  strength  art  thou  equal  to  Damvodvava  (Indra) !  Like 
Rama  (the  son  of  Jamadagni)  art  thou  conversant  with  the 
Bhastras  and  arms  !  In  energy  art  thou  equal  to  Aurva  and 
Trita.    Thou  inspirest  terror  by  thy  looks  like  Bhagiratha  !" 

Sauti  said,  "  Astika,  having  thus  adored  them,  gratified 
them  all, — the  king,  the  Sadasyas,  the  Ritwijas,  and  the  sacri- 
ficial fire.  And  king  Janamejaya,  beholding  the  signs  and 
indications  manifested  all  round,  addressed  them  as  follows." 

And  thus  ends  the  fifty-fifth  Section  in  the  Astika  of  the 
Adi  Pai'va. 


Section  LVL 
(  Astika  Parva  continued.  ) 

Sauti  continued,  "Janraejaya  said,  'Though  this  one  is 
but  a  boy  he  speaks  yet  like  a  wise  old  man  .  He  is  not  a  boy 
but  wise  and  eld  do  I  think.  I  desire  to  confer  on  him  a  boon. 
Therefore,    ye  Brahmanas,  give  me  the  necessary  permission.' 

"The  Sadasyas  said,  '  A  Brahmana,  though  a  boy,  deserves 
the  respect  of  kings.  He  again  who  is  learned  does  more  so. 
This  boy  deserves  the  fulfilment  of  every  desire  from  thee,  bub 
not  before  Takshaka  comes  Avith  speech'  " 

Sauti  continued,  "  The  king,  being  inclined  to  grant  the 
Brahmaua  a  boon^  said,  '  Ask  thou  the  boon.'    The  Eota,  hovv> 


AD  I  PAllVAi  1S5 

ever,  being  rather  displeased,  said,  '  Taksliaka  liatli  not  come  as 
yet  into  this  sacrifice. ' 

"  And  Janamejaya  refilled,  '  Exert  ye  to  the  heio;ht  of  your 
power  so  that  this  sacrifice  of  mine  may  attain  to  completion, 
and  so  that  Takshaka  also  may  soon  come  here.  He  is  my 
enemy.' 

"And  the  Ritwijas  replied,  'As  the  Shastras  declare  unto  U3, 
and  as  the  fire  also  saith,  O  monarch,  Takshaka  is  now  stay- 
inn;  in  the  abode  of  Indra,  afHicted  with  fear. 

Sauti  continued,  "The  illustrious  Stita  Lohitaksha  also, 
conversant  with  the  Paranas,  had  said  so  before.  Asked 
by  the  king  on  the  present  occasion,  he  again  told  the  monarch, 
'  Sir,  it  is  even  so  as  the  Brahraanas  have  said.  Knowing  the 
Puranas,  I  say,  O  monarch,  that  Indra  hath  granted  him  this 
boon,  saying,-— Dwell  thou  v/ith  me  in  concealment,  and  Agni 
shall  not  burn  thee. — '  " 

Sauti  continued,  "  Hearing  this,  the  king  installed  in  fcha 
sacrifice  became  very  sorry  and  urged  the  Hota  to  do  his  duty. 
And  as  the  Hota,  with  mantras,  began  to  pour  clarified  butler 
into  the  fire,  Indra  himself  appeared  on  the  scene.  And  the 
illustrious  one  came  on  his  car  (in  the  sky)  adored  by  all  the 
gods  standing  around,  foUov/ed  by  masses  of  clouds,  celestial 
singers,  and  the  several  tribes  of  celestial  dancing  girls.  And 
Takshaka,  anxious  v/ith  fear,  hid  himself  in  the  upper  gar- 
ment of  Indra  and  came  not.  And  the  king  in  anger  again  told 
his  mcmirct-knowing  Brahmanas  these  words,  desirous  of  the 
destruction  of  Takshaka  : — '  If  that  snake  Takshaka  be  in  the 
abode  of  Indra,   cast  him  into  the  fire  with  Indra  himself^'" 

Sauti  continued,  "  Urged  by  king  Janamejaya  in  reference 
to  Takshaka,  the  Hota  poured  libations  in  the  name  of  Taks- 
haka then  staying  there.  And  as  the  libations  were  poured^ 
Takshaka,  with  Purandara  himself,  anxious  and  afflicted,,  be- 
came visible  in  a  moment  in  the  skies.  And  Purandara  see- 
ing that  sacrifice  became  much  alarmed.  And  quickly  casting 
Takshaka  off,  he  wended  back  to  his  own  abode.  And  when 
Indra  had  gone  away,  Takshaka  the  prince  of  snakes,  insensi= 
ble  with  fear,  was,  by  virtue  of  the  mantras,  brought  to  ths 
vicinage  of  the  flnmcs  of  the  sacri*ficial  fire» 


15S  mahabharata", 

*'  And  the  Ultwijas  then  said,  'O  king  of  kings,  this  sacri- 
fice of  thine  is  being  performed  duly.  It  behoveth  thee,  O 
Lord,  to  grant  a  boon  now  to  this  first  of  Brahmanas. ' 

"And  Janamejaya  then  said,  'Thou  immeasurable  one,  I  de- 
sire to  grant  thee  that  art  of  such  handsome  child-like  features 
a  worthy  boon.  Therefore,  ask  thou  that  which  thou  desirest 
in  thy  heart.  I  promise  thee,  that  I  will  grant  it  even  if  it  be 
ungrantable  !' 

"  And  the  Ritwijas  said,  '  O  monarch,  this  Takshaka  is 
soon  coming  under  thy  control !  Uttering  terrible  cries,  his 
loud  roar  is  being  heard  !  Assuredly,  the  snake  hath  been 
forsaken  by  the  wielder  of  the  thunder.  And  his  body  dis- 
abled by  our  mantras,  he  is  falling  from  the  heaven.  Even 
now,  rolling  in  the  skies,  and  deprived  of  consciousness,  the 
prince  of  snakes  cometh,  breathing  loudly.'  " 

Sauti  continued,  "  While  Takshaka  the  prince  of  snakes 
was  about  to  fall  into  the  sacrificial  fire,  during  those  few 
moments  Astika  spake  as  follows  : — '  0  Janamejaya,  if  thou 
wouldst  grant  me  a  boon,  let  this  sacrifice  of  thine  come  to  an 
end  and  let  no  more  snakes  fall  into  the  fire." 

"  O  Brahmana,  the  son  of  Parikshita,  thus  addressed  by 
hira,  became  exceedingly  sorry  and  spake  unto  Astik?  thus  :— 
"Thou  illustrious  one,  gold,  silver,  kine,  what  other  boon 
thou  desirest,  shall  I  give  unto  thee  !  But  let  not  my  sacri- 
fice come  to  an  end  !' 

"  And  Astika  thereupon  replied,  '  Gold,  silver,  or  kine,  I 
do  not  ask  of  thee,  0  monarch  !  But  let  thy  sacrifice  be  ended 
so  that  my  maternal  relations  be  relieved.' " 

Sauti  continued,  "  The  son  of  Parikshita,  thus  addressed 
by  Astika,  repeatedly  said  this  unto  him,  that  foremost  of 
speakers  : — '  Thou  best  of  superior  Brahmanas,  ask  thou  some 
other  boon.  0,  blest  be  thou !'  But,  O  thou  of  the  Bhrigu  race, 
he  did  not  beg  any  other  boon.  Then  all  the  Sadasyas  conver- 
sant with  the  Vedas  told  the  king  with  one  voice,  'Let  the 
Brahmana  receive  his  boon.'  " 

And  so  ends  the  fifty-sixth  Section  in  the  Astika  of  the 
Adi  Par  V II, 


Section  LVII. 
(Astika  Parva  continued.) 

Saunaka  said,  "  O  son  of  Suta,  I  desire  to  hear  the  names 
of  all  those  snakes  that  fell  into  the  fire  of  this  snake-sacrifice. " 

Sauti  replied,  "  Many  thousands  and  tens  of  thousands  and 
Arbudas  (  of  snakes  fell  into  the  fire.  )  O  excellent  of  Brah- 
manas,  so  great  is  the  number  that  I  am  unable  to  count  them 
all.  As  far,  however,  as  I  remember,  hear  thou  the  names  I 
mention  of  the  principal  snakes  cast  into  the  fire.  Hear  first 
the  names  of  the  principal  ones  of  Vasuki's  race  alone,  of 
color  blue,  red,  and  white,  terrible  in  form,  and  of  body  huge, 
and  of  dreadful  poison. 

"  Kotisha,  Manasa,  Purna,  Shala,  Pala,  Halimaka  ;  Pitch- 
chala,  Kaunapa,  Chakra,  Kalavega,  Prokalana  ;  Hiranya-bahu, 
Sharana,  Kakshaka,  Kala-dantaka.  These  snakes,  born  of 
Vasuki,  fell  into  the  fire.  And,  O  Brahmana,  numerous  other 
snakes  born  of  the  same  race,  of  terrible  form  and  great 
strength,  were  burnt  in  the  blazing  fire.  I  shall  now  mention 
those  born  in  the  race  of  Takshaka.  Hear  thou  their  names  ! 
Puchchandaka,  Mandalaka,  Pinda-sekta,  Ravenaka;  Uchchi- 
kha,  Sharava,  Vanga,  Vilwa-teja,  Virohana;  Shili,  Shali,  Kara, 
Muka,  Sukumara,  Pravepana ;  Mudgara  and  Shishu-roma,  and 
Suroma  and  Moha-hanu.  These  snakes  born  of  Takshaka  fell 
into  the  fire.  And  Paravata,  Parijata,  Pandara,  Harina,  Krisha  ; 
Vihanga,  Sharava,  Meda,  Praraoda,  Sanha-tapana.  These  born 
in  the  race  of  Airavata  fell  into  the  fire.  Now  hear,  O  best  of 
Brahmanas,  the  snakes  I  mention  born  of  the  race  of  Kaura- 
vya  !  Eraka,  Kundala  Veni,  Vcni-skandha,  Kumaraka ;  Va- 
huka,  Sringa-vera,  Dhurtaka,  Prata  and  Ataka.  These  born  ia 
the  race  of  Kauravya  fell  into  the  fire.  Now  hear  the  names  I 
mention,  in  order,  of  those  snakes  endued  with  the  speed  of 
the  wind  and  with  virulent  poison,  born  in  the  race  of  Dhrita- 
rashtra.  Shanku-karna,  Pitharaka,  Kuthara,  Sukha-shechaka ; 
Purnangada,  Purna-mukha,  Prahasa,  Sliakuni,  Dari ;  Ama-hatha, 
Kamathaka,  Sushcna,  Manasa,  Avya  ;  Vairava,  Munda-vedan- 
ga,  Pishanga,  Udraparaka ;  Rishava,  the  snake  Begavana,  Pin- 
dcirtika,  MuUu,=hanu  ;  Rdktanga,  Stirva-saranga,  Samridha,   Pa^ 


158  MAHABHARATA. 

tha-vasaka  ;  Varahaka,  Viranaka,  Sucliitra,  Cliitra-veglka,  Para* 
sliara,  Tarunaka,  Maui-skandha,  and  Aruni. 

'O Brahmana,  thus  I  have  recited  the  names  of  the  prmclpal 
snakes  known  widely  for  their  achievements  !  I  have  not  been 
able  to  name  all,  the  ntimber  being  countless^  The  sons  of 
these  snakes,  the  sons  of  those  sons,  that  were  all  burnt,  having 
fallen  into  the  fire,  I  am  unable  to  mention.  They  are  so 
many  !  Some  of  three  heads,  some  of  seven,  others  of  ten,  of 
poison  like  unto  the  fire  at  the  end  of  the  yiiga,  and  terrible  ia 
form,  were  burnt  by  thousands  ! 

"  Many  others,  of  huge  bodies,  of  great  speed,  tall  as  moutt^ 
tain  summits,  of  the  length  of  a  yama,  a  yojana,  and  of  two 
yqjanas,  capable  of  assuming  at  will  any  form  and  of  muster- 
ing at  will  any  degree  of  strength,  of  poison  like  unto  blazing 
fire,  afilictcd  by  the  curse  of  a  mother,  v/ere  burnt  in  that 
great  sacrifice  !" 

And  so  ends  the  fifty-seventh  Section  in  the  Astika  of  tha 
Adi  Parva. 


Section  LVIII. 
(  Astika  Parva  continued.  ) 

Sauti  said,  "  Listen  now  to  another  very  wonderful  incident 
in  connection  with  Astika  !  When  king  Janamejaya  was  about 
to  (^ratify  Astika  by  granting  the  boan,  the  snake  (  Takshaka,  ) 
thrown  off  Indra's  hands,  remained  in  mid-air  without  actually 
falling.  King  Janamejaya  thereupon  became  curious,  for  Tak- 
shaka afflicted  with  fear  did  not  at  once  fall  into  the  fire 
although  libations  were  poured  in  proper  form  into  the  blazing 
sacrificial  Agni  in  his  name.  " 

Saunaka  said,  "  Was  it,  O  Suta,  that  the  mantras  of  those 
wise  Brahmanas  were  not  propitious,  as  Takshaka   did  not  fall 

into  the  fire  ?" 

Sauti  replied,  "  Unto  the  unconscious  Takshaka,  that  best  of 
snakes,  after  he  had  been  cast  off  Indra's  hands,  Astika  had 
said  thrice  these  words—'  stay  '— '  stay. '  And  he  succeeded  m 
staying  in  the  skies,  with  afflicted  heart,  like  a  person  betweea 
the  vault  of  the  welkin  and  the  Eiulh, 


ADI  PARVA,  159 

"  The  king  then,  repeatedly  urged  by  hia  SaJasyas,  said, 
'Let  it  be  done  as  Astika  hath  said.  Let  the  sacrifice  be  ended, 
let  the  snalics  be  safe,  let  this  Astika  also  be  gratified,  and  let,  O 
Siita,  thy  words  also  be  true.'  And  when  the  boon  was  granted 
to  Astika,  plaudits  rang  through  the  air  expressive  of  joy. 
And  that  sacrifice  of  the  son  of  Parikshita — that  king  of  the 
Pandava  race — came  to  an  end.  And  king  Janamejaya  of 
the  Bharata  race  was  pleased  liimself.  And  unto  the  Ritwijas 
with  the  Sadasyas,  and  unto  all  who  had  come  there,  the  king, 
bestowed  money  by  hundreds,  and  thousands.  And  unto  the 
<S^i6to  Lohitaksha^conversant  with  the  rules  of  buildings  and 
foundations — who  had  at  the  commencement  said  that  a  Brah- 
mana  would  prove  the  cause  of  the  interruption  of  the  snake- 
sacrifice,  the  king  gave  much  wealth.  And  the  king,  of  im- 
measurable kindness,  also  gave  iiim  various  things,  with  food 
and  wearing  apparel,  according  to  his  desert,  and  became  very 
much  pleased.  And  then  he  concluded  his  sacrifice  according 
to  the  rites  of  the  ordinance.  And  after  treating  him  with  every 
respect,  the  king  in  joy  sent  home  the  wise  Astika  exceedingly 
gratified  for  he  had  attained  hia  object.  And  the  king  said  unto 
him,  'Thou  must  come  again  to  become  a  Sadasyain  my  great 
horse-sacrifice  ?  And  Astika  said,  yea,  and  then  returned  home 
in  great  joy,  having  achieved  his  great  end  after  gratifying 
the  monarch.  And  returning  in  joy  to  his  uncle  and  mother 
and  touching  their  feet  he  recounted  to  them  everything  as  it 
had  happened. " 

Sauti  continued,  "  Hearing  all  he  said,  the  snakes  that  had 
come  thither  became  very  much  delighted,  and  their  fears  were 
dispelled.  And  they  were  mightily  pleased  v/ith  Astika  and 
asked  him  to  solicit  a  boon.  And  they  repeatedly  asked  him, 
'  O  thou  learned  one,  what  good  shall  we  do  unto  thee  ?  We 
have  been  very  much  gratified,  having  been  all  saved  by  thee  ! 
What  shall  we  accomplish  for  thee,   O  child  !' 

"  And  Astika  said,  '  Those  Brhamanas,  and  other  men,  who 
shall,  in  the  morning  or  the  evening,  cheerfully  and  with  atten- 
tion, read  the  sacred  account  of  this  ray  act,  let  them  have  no  fear 
from  ye  !'  And  the  snakes  in  joy  thereupon  said,  '  O  nephew, 
iu  the  matter  of  thy  boon,  let  it  be  exactly  as  thou  sayest ! 


IGO  MAHA.BHARATA. 

That  which  tliou  askest  shall  we  all  cheerfully  tlo  0  nephew  ? 
And  those  also  that  recall  to  their  minds  Asita,  Artiman,  and 
^unitha,  in  the  day  or  in  the  night,  shall  have  no  fear  of 
snakes.  He  again  shall  have  no  fear  of  snakes  who  will  say, — 
I  recall  to  ray  mind  the  famous  Astika  born  of  Jaratkaru  by 
Jaratkaru,  that  Astika  who  saved  the  snakes  from  the  snake- 
sacrifice,  therefore,  ye  snakes  of  great  good  fortune,  it  be- 
hoveth  ye  not  to  bite  me,  but  go  ye  away,  blessed  be  ye,  or  go 
away  thou  snake  of  virulent  poison,  and  remember  the  words 
of  Astika  after  the  snake-sacrifice  of  Janamejay. — That  snake 
who  does  not  cease  from  biting  after  hearing  such  mention  of 
Astika,  shall  have  his  hood  divided  a  hundred-fold  like  the 
fruit  of  the  shingsha  tree.'  " 

Sauti  continued,  '*  That  first  of  Brahmanas,  thus  addressed 
by  the  foremost  of  the  chief  snakes  assembled  together,  was 
very  much  gratified.  And  the  high-souled  one  then  set  his 
heart  upon  going  away. 

"And  that  best  of  Brahmanas,  having  saved  the  snakes 
from  the  snake-sacrifice,  ascended  to  heaven  when  his  time 
came,  leaving  sons  and  grandsons  behind  him. 

"  Thus  have  I  recited  to  thee  this  history  of  Astika  exactly 
as  it  happened.  Indeed,  the  recitation  of  this  history  dis- 
pelleth  all  fear  of  snakes." 

Sauti  continued,  *'  O  Brahmana,  thou  foremost  of  the  Bhrigu 
race,  as  thy  ancestor  Pramati  had  cheerfully  narrated  it  to 
his  inquiring  son  Ruru,  and  as  I  had  heard  it,  thus  have  I  re- 
cited this  blessed  history,  from  the  beginning,  of  the  learned 
Astika  !  And,  O  Brahmana,  thou  oppressor  of  all  enemies, 
having  heard  this  holy  history  of  Astika  that  increaseth  virtue, 
and  Avhich  thou  hadst  asked  me  about  after  hearing  the  story 
of  the  Dundubha,  let  thy  ardent  curiosity  be  satisfied  !  " 

And  thus  ends  the  fifty-eighth  Section  iu  the  Astika  of  the 
Adi  Parva. 


Section  LIX. 

{Ad ivansavataran a  Parva. ) 

Saunaka  said,  "  O  child,  thou  hast  narrated  to  me  this  ex- 
tensive and  great  history  commencing  from  the  progeny  of 
Bhrigu  !  O  son  of  Suta,  I  have  been  much  gratified  with  thee  ! 
I  ask  thee  again,  recite  to  me,  O  son  of  Suta,  the  history  com- 
posed by  Vyasa !  The  varied  and  wonderful  narrations  that 
were  recited  amongst  those  illustrious  Sadasyas  assembled  in  the 
sacrifice,  in  the  intervals  of  their  duties  in  that  long-extending 
snake-sacrifice,  and  the  objects  also  of  those  narrations,  I  de- 
sire to  hear  from  thee,  O  son  of  Suta  !  Recite  then,  therefore, 
all  those  to  me  fully  !  " 

Sauti  said,  "The  Brahmanas,  in  the  intervals  of  their  duties, 
spake  of  many  things  founded  on  the  Vedas.  But  Vyasa  re- 
cited the  wonderful  and  great  history  called  the  Bharata." 

Saunaka  said,  "  That  sacred  history  called  the  Mahabharata, 
spreading  the  fame  of  the  Pandavas,  which  Krishna  Dwaipa- 
yana,  asked  by  Janamejaya,  caused  to  be  duly  recited  after  the 
completion  of  the  sacrifice,  I  desire  to  hear  duly  !  That 
history  hath  been  born  of  the  ocean-like  mind  of  the  great 
Rishi  of  soul  purified  by  yoga.  Thou  foremost  of  good  men, 
recite  it  unto  me,  for,  0  son  of  Suta,  my  thirst  hath  not  been 
appeased  by  all  thou  liast  said," 

Sauti  said,  "  I  shall  recite  to  thee  from  the  beginning  that 
great  and  excellent  history  called  the  Mahabharata  composed 
by  Vyasa.  O  Brahraana,  listen  to  it  in  full,  as  I  recite  it !  I 
myself  feel  a  great  pleasure  in  reciting  it !  " 

And  eo  ends  the  fifty-ninth  Section  in  the  Adivansavatarana 
of  the  Adi  Parva. 


21 


Section  LX. 
(Adivansavatarana  Parva  continued.) 

Sauti  said,  "  Hearing  that  Janamejaya  was  installed  in  the 
snake-sacrifice,  the  learned  Rishi  Krishna-Dwaipayana  went 
thither  on  the  occasion.  And  he,  the  grand-father  of  the  Pan- 
da vas,  was  born  in  an  island  of  the  Yamuna,  of  the  virgin 
Kali  by  Sakti's  son  Parashara.  And  the  illustrious  one  de- 
veloped by  his  will  alone  his  body  as  soon  as  he  was  born,  and 
mastered  the  Vedas  with  the  Angas,  and  the  histories.  And 
be  readily  obtained  that  which  no  one  could  obtain  by  ascet- 
icisin,  by  the  study  of  the  Vedas,  by  vows,  by  fasting,  by 
progeny,  and  by  sacrifice.  And  the  first  of  Veda-knowing  ones, 
he  divided  the  Veda  into  four  parts.  And  the  Brahamana  Rishi 
had  knowledge  of  the  supreme  Brahma,  knew  the  past  by 
intuition,  was  holy,  and  cherished  truth.  Of  sacred  deeds  and 
great  fame,  he  begat  Pandu  and  Dhritarashtra  and  Vidura 
in  order  to  continue  the  line  of  Shantanu, 

"And  the  high-souled  Rishi  with  his  disciples  all  conversant 
with  the  Vedas  and  the  Vedangas  entered  the  sacrificial  tent 
of  the  royal  sage  Janamejaya.  And  he  saw  that  the  king 
Janamejaya  was  seated  in  the  sacrificial  compound,  like  the 
god  Indra,  surrounded  by  numerous  Sadasyas,  by  kings  of 
various  countries  worshipping  him  with  heads  downwards,  and 
by  competent  Ritwijas  like  unto  Brahma  himself.  And  the 
best  of  the  Bharata  race,  the  royal  sage  Janamejaya,  beholding 
the  Rishi  come,  advanced  quickly  with  his  followers  and  re- 
latives in  great  joy.  And  the  king  with  the  approval  of  his 
Sadasyas  gave  the  Kishi  a  golden  seat  like  Indra  to  Vrihaspati 
(the  spiritual  guide  of  the  celestials.)  And  when  the  Rishi,  capa- 
ble of  granting  boons  and  adored  by  the  celestial  Risliis  them- 
selves had  been  seated,  the  king  of  kings  then  worshipped  him 
according  to  the  rites  of  the  shastras.  And  the  king  then  offer- 
ed him — his  grand-father  Krishna — who  fully  deserved  them, 
Padya,  Achmanya,  Arghya,  and  kine.  And  accepting  those 
offerings,  from  the  Pandava  Janamejay  and  ordering  the  kine 
also   not   to  be  slain,  Vyasa  became  very  much  gratified.     And 


kDl  PARVA. 


163; 


tbe  king  after  these  adorations  then  bowed  down  to  his  great- 
grand-father,  and  sitting  in  joy  asked  him  about  his  welfare. 
And  the  illustrious  Rishi  also,  casting  his  eyes  upon  him  and 
asking  him  about  his  welfare,  then  worshipped  the  Sadasyas. 
having  been  before  worshipped  by  them  all.  And  after  all  this, 
Janamejaya  with  all  hia  Sadasyas,  asked  that  first  of  Brah- 
manas,  with  joined  hands,  (he  following: — 

*  O  Brahmana,  thou  hast  seen  with  thy  own  eyes  the  acts 
of  the  Kurus  and  the  Pandavaa.  I  am  desirous  of  hearing  thee 
recite  their  history  !  What  was  the  cause  of  the  disunion  amongst 
them  of  extraordinary  deeds  ?  Why  also  did  that  great  war 
which  was  the  death  of  countless  creatures  occur  between 
all  my  grand-fathers— their  clear  sense  over-clouded  by  fate  ? 
O  excellent  of  Brahmanas,  tell  me  all  this  in  full,  as  every- 
thing had  happened  ! ' 

"And  hearing  those    words   of  Janamejaya,   Krishna-Dwai- 

payana   then   directed  his  disciple  Vaisampayana  seated  at  hia 

side,  saving,  'The   disunion  that  happened  between  the    Kurus 

and  the  Pandavas  of  old,    repeat  all  to  him  about  as  thou  hast 

heard  from  me.' 

"Then  that  bull  amongst  Fraliman as,    at  the  command   of 

his  master,  recited  the  whole  of  that  old  history  unto  the  king, 
the  Sadasyas,  and  all  the  princes  and  chieftains  there  assem- 
bled. And  he  told  them  all  about  the  hostility  and  the  utter 
extinction  of  the  Kurus  and  the  Pandavas." 

And  so  ends  the  sixtieth  Section   in   the  Adivansavatarana 
of  the  Adi  Parva. 


Section  LXI 

(Adiuansavatarand  Parva  continued.) 
Yaisampayana  said,  "  Bowing  doAvn  in  the  first  place  to  my 
preceptor  with  the  eight  parts  of  the  body  touching  the  ground, 
with  devotion  and  reverence,  and  singleness  of  heart,  worship- 
ing the  whole  assembly  of  Brahmanas  and  other  learned  per- 
sons, I  shall  recite  in  full  the  narration  I  have  heard  of  this 
high-souled  great  Rishi  Vyasa,  the  first  of  intelligent  men 
m  the  three   worlds.     And   having   got'  it   within   thy   reach^ 


164  MAHABHAR'ATA. 

O  monarch,  thou  also  art  a  fit  person  to  hear  the  composition 
called  Bharata.  And  encouraged  by  the  command  of  my  pre- 
ceptor, my  heart  feeleth  no  fear. 

"  Hear,  0  monarch,  why  that  disunion  occurred  between 
the  Kurus  and  the  Pandavas,  and  why  also  that  exile  into 
the  woods  immediately  proceeding  from  the  game  at  dice 
prompted  by  the  desire  (  of  the  Kurus  )  for  rule.  I  shall  re- 
late all  to  thee  who  askest  it,  tiiou  best  of  the  Bharata  race. 

"  On  the  death  of  their  father,  those  heroes  (the  Pandavas) 
came  to  their  own    home.     And    within  a   short  time  became 
well-versed  in  the  science  of  the  bow.     And  the  Kurus  behold- 
ing the  Pandavas   gifted    with    physical   strength,   energy   and 
power  of  mind,  popular  also  with  the  citizens  and  blessed  with 
good  fortune,  became  very  much  jealous.     And  then  the  crook- 
ed-minded Duryodhana,  and  Kama,    with  (  the  former's  mater- 
nal uncle)  the  son  of  Suvala,  began  to  persecute  them  and  devise 
means  of  their  exile.     Then  the    wicked   Duryodhana,   guided 
by  the  counsels  of  that  bird  of  ill  omen,    Sakuni  (  his   mater- 
nal uncle  ),  persecuted  the  Pandavas  in  various   ways   for  the 
acquirement  of    undisputed  sovereignty.     The  wicked   son  of 
Dhritarashtra  gave  poison  to  Bhima,  but  Biiima  of  the  stomach 
of  the  wolfe  digested  the  poison  with  his  food.     And   then    the 
wretch  again  tied  the  sleeping  Bhima   of  the  wolfe's   stomach 
on  the  margin  of  the  Ganges  and  casting  him  into  the    water 
went  away.     But  when    Bhiraa-sena   of  strong  arms,   the   son 
of  Kunti,  awoke,  he  tore  the  strings  with  which   he    had   been 
tied  and  came  up,  his  pains  all  gone.     And    while    asleep  and 
in  the  water,  black  snakes  of  virulent  poison  bit  him  in    every 
part   of  his  body   but   the   slayer   of  foes   did  not  perish  still. 
And  in  all  those  persecutions  of  the  Pandavas  by  their  cousins 
the  Kurus,  the  high-minded  Vidura  became  attentively  engag- 
ed in  neutralising  the  evil  designs  and  rescuing  the   persecuted 
ones.     And  as  Sakra  from  the  heavens  keeps  in    happiness   the 
■world  of  men,  so   did    Vidura   ever   keep  the  Pandavas  from 

all  evils. 

"  And  when  Duryodhana,  by  various  means,  both  secret 
and  open,  found  himself  incapable  of  destroying  the  Pandavas 
protected  by  the  fates  and  kept  alive  for  grave  future  purposes 


ADI  PARVA,  165 

(  gucli  as  the  extermination  of  the  Kuril  race),  he  then  called 
together  his  councillors  consisting  of  Vrisha  (  Kama  ),  Dush- 
shasana  and  others,  and  with  the  knowledge  of  Dhrita-rashtra 
caused  a  house  of  lac  to  be  constructed.  And  king  Dhrita- 
rashtra — the  son  of  Amvica, — fi'om  affection  for  his  children, 
and  tempted  by  the  desire  of  sovereignty,  sent  the  Pandavas  to 
exile.  And  the  Pandavas  then  went  away  with  their  mother 
from  the  city  called  after  the  name  of  the  elephant.  And 
when  they  went  away,  Vidura  (  born  of  a  Vaisya  woman  by  a 
Kshetria)  became  the  adviser  of  those  illustrious  ones.  Rescued 
by  him  from  the  house  of  lac,  they  fled  in  the  deep  mid-night 
to  the  woods. 

"The  sons  of  Kunti  having  reached  the  town  of  Varana- 
vata,  lived  there  with  their  mother.  And  according  to  the 
command  of  Dhrita-rashtra,  those  illustrious  slayers  of  all  ene- 
mies lived  in  the  palace  of  lac  while  in  that  town.  And  they 
lived  in  that  palace  for  one  year,  protecting  themselves  from 
Purochana  very  wakefuUy.  And  causing  a  subterranean 
passage  to  be  constructed,  acting  according  to  the  directions  of 
Vidura,  they  set  fire  to  that  house  of  lac  and  burnt  Purochana 
(their  enemy  and  spy  of  Duryodhana)  to  death.  Those  slayers 
of  all  enemies  anxious  with  fear  then  fled  with  their  mother. 
In  the  woods  beside  a  fountain  they  saw  a  Rakshasa  of  the 
name  of  Hidimva,  And  they  slew  that  king  of  Rakshasas. 
But  alarmed  at  the  risk  they  ran  of  exposure  by  such  an  act, 
the  sons  of  Pritha  (Kunti)  fled  in  the  darkness,  afflicted  with 
the  fear  of  the  sons  of  Dhrita-rashtra.  It  was  here  that  Bhima 
acquired  Hidimva  (the  sister  of  the  Rakshasa  he  slew)  for  a 
wife,  and  it  was  of  her  that  Gatotkacha  was  born.  Then  the 
Pandavas,  of  rigid  vows  and  conversant  with  the  Vedas,  wend- 
ed to  a  town  of  name  Ekachakra  and  dwelt  there  in  the  guise  of 
Brahmacharis.  And  those  bulls  among  men  dwelt  in  that 
town  in  the  house  of  a  Brahmana  for  some  time,  in  tem- 
perance and  abstinence.  And  it  was  here  that  Bhima  of  the 
Wolfe's  stomach  and  of  mighty  arms  came  upon  a  hungry  and 
mighty  and  man-eating  Rakshasa  of  the  name  of  Vaka.  And 
Bhima  the  son  of  Pandu,  that  tiger  among  men,  slew  him 
speedily  with  the  strength  of  hii?  arms  and  made    the    citizens 


166  MAHABHARATA. 

Bafe  and  fearless.     Then  they    heard   of  Krishna   (the  princess 
of  Punchala)  having  become  disposed  to  elect  a   husband  from 
among   the   assembled  princes.     And  hearing   they   went   to 
Panchala  and  going  there    they   obtained   the   maiden.     And 
having  obtained  Draupadi  (for  their  common   wife)   they  then 
dwelt  there  for  a  year.     And  after   they   were   known,  those 
persecutors  of  all  enemies   went   back   to   Hastinapura.     And 
they  were  then   told  by  king   Dhrita-rashtra  and   the  son  of 
Shantanu  (Visma)   as    follows  :— '  In  order  that,  0  dear    ones, 
dissensions  may  not  take  place  between  ye  and    your   cousms, 
we  have  settled  that  Khandava-prastha  should  be  your  abode. 
Therefore,  go  ye,  casting   all  jealousy   away,    to  Khandava- 
prastha  containing  many  towns   and  divided  by    many   broad 
roads  for  dwelling  there  !'     And  according  to  these    words,  the 
Pandavas  went,  with  all  their  friends  and  followers,  to    Khan- 
davaprastha,  taking  with  them  many  jewels  and  precious  stones. 
And  the   sons   of  Pritha  dwelt    there    for  many  years.     And 
they  brought,  by    force    of  arms,  many  princes    under    their 
subjection.      And  thus,    setting  their   hearts  on    virtue  and 
firmly    adhering   to    truth,    unexcited    by  affluence,  calm    in 
deportment,  and  putting  down  numerous   evils,  the    Pandavaa 
gradually    rose    in   power.     And   Bhima  of  great   reputation 
subjugated  the  East;  the  heroie  Arjuna,  the   North  ;  Nakula, 
the  West  ;  and  Sahadeva — the  slayer  of  all  hostile  heroes,  the 
South.     And    having   done    this,  their   dominion   was    spread 
over  the  whole  world.     And  owing  to   the  five   Pandavas,  each 
like  unto  the  Sun,  with  the  Sun  himself  in  his   splendour,  the 
Earth  looked  as  if  she  had  six  Suns. 

"  Then  for  some  reason,  Yudhlsh-thira  the  just,  gifted 
with  great  energy  and  prowess,  sent  his  brother  Arjuna  (the 
right  and  left  handed  one)  dearer  unto  hira  than  life  itself,  into 
the  woods.  And  Arjuna,  that  tiger  among  men,  of  firm  sotil, 
and  gifted  with  all  virtues,  lived  in  the  woods  for  eleven 
years  and  ten  months.  And  during  this  period,  on  a  certain 
occasion,  Arjuna  went  to  Krishna  in  Dwaravati.  And  Vivatsu 
(Arjuna)  there  obtained  for  wife  the  lotus-eyed  younger  sister 
of  Vasudeva,  of  name  Suvadra,  of  sweet  speech.  And  she 
became  united,  in    gladness,  with    Arjuna   the   son    oi  Pandu^ 


ADIPARYA.  167 

like  Shaclii  with  the  great  Iniha,  or  Sri  with  Krishna  himself. 
And  then,  O  best  of  monarchy  the  son  of  Kunti,  Arjuna, 
with  Vasudeva,  gratified  A^ni — the  carrier  of  the  sacrificial 
butter,  in  the  forest  of  Khandava  (by  burning  the  medicinal 
j)lants  in  that  wood  to  cure  Agni  of  his  indigestion.)  And  t(i 
Arjuna,  assisted  as  he  was  by  Keshava,  the  task  did  not  at  all 
appear  as  heavy,  even  as  nothina  is  heavy  to  Vishnu  with  the 
help  of  means  in  the  matter  of  destroying  his  enemies.  And 
Agni  gave  unto  the  son  of  Pritha  the  excellent  bow  Gandiva, 
and  a  quiver  inexhaustible  and  a  war-chariot  marked  by  the 
sign  of  the  monkey.  And  it  was  on  this  occasion  that  Arjuna 
relieved  the  great  Asura  (Maya)  from  fear  (of  being  consumed 
in  the  fire.)  And  Maya,  in  gratitude,  built  (for  the  Pandavas) 
a  celestial  court  decked  with  every  sort  of  jewels  and  precious 
stones.  And  the  wicked  Duryodhana,  beholding  that  build- 
ing, was  tempted  with  the  desire  of  possessing  it  ;  and  de- 
ceiving Yudhish-thira  by  means  of  the  dice  played  throuf^h 
the  hands  of  the  son  of  Suvala  (Duryodhana's  maternal  uncle 
and  chief  adviser,)  sent  the  Pandavas  into  the  woods  for  twelve 
years  and  one  additional  year  to  be  passed  in  concealment 
thus  making  the  period  full  thirteen. 

"And  on  the  fourteenth  year,  O  monarch,  when  the  Pandavas 
returned  and  claimed  their  own  property,  they  did  not  obtain 
it.  And  thereupon  war  was  declared.  And  the  Pandavaa 
exterminating  the  whole  race  of  Kshetrias  and  slaying  king 
Duryodhana  obtained  back  their  ruined  kinordom. 

"  This  is  the  histor}-  of  the  Pandavas  who  never  acted  un- 
der the  influence  of  evil  passions  ;  and  this  the  account,  O 
first  of  victorious  monarchs,  of  the  disunion  that  ended  in  the 
loss  of  their  kingdom  by  the  Kurus  and  the  victory  of  the 
Pandavas.  " 

And  so  ends  the  sixty-first  Section  in  the  Adivansavaturana 
of  the  Adi  Parva. 


Section  LXII. 
(Adivansavatara7ia  parva  continued- ) 

Janamejaya  said,  "    O  excellent    of  Brahmanas,    thou  hast, 
indeed,  told   me,  in  abstract,  the  history,    called  Mahabharata, 
of  the  great  acts  of  the  Kurus.     But,    O  thou  of  ascetic  wealth, 
recite  now  that  woaderful  narration  very  fully.     I   feel  a  great 
curiosity  to  hear  it.     It  behoveth  thee  to  recite  it  therefore    ia 
full.     I  am  not  satisfied  with   hearing  in  the  abstract  the  great 
history.     That  could  never  have  been  a  trifling  cause  for  which 
the  virtuous  ones  could  slay  those  they  should  not  have  slain,  and 
for  which  they  are  yet  applauded  by  men.  Why  also  those  tigers 
among  men,  perfectly  innocent  and  quite   capable    of  avenging 
themselves  upon  their   enemies,  calmly    suffered   the   persecu- 
tions of  the  wicked  Kurus  ?     And  why  also,    O    best   of  Brah- 
manas, Bhima  of  mighty   arm  and  having  the  strength   of  ten 
thousand  elephants  controlled  his  anger  even  though  wronged  ? 
Why   also    the    chaste     Krishna — the    daughter   of    Drupada, 
wronged  by  those  wretches,  and    able    to   burn   them,   did   not 
burn  the  sons  of  Dhrita-rashtra  by  her  wrathful    eyes  ?     Why 
also  did  the  two  other  sons  of  Pritha  (  Bhima  and  Arjuna)  and 
the  two  sons  of  Madri  (  Nakula  and  Sahadeva,  )  themselves  in- 
jured bj'  the  wretched  Kurus,  follow  Yudhishthira   inveterately 
addicted  to  the  evil  habit  of  gaming  ?     Wiiy  also  did  Yudhish- 
thira,   the  foremost   of  all  virtuous  men,   the   son    of  Dharma 
liimself,  and  fully  acquainted  with  all  duties,  suffer  that  excess 
of  affliction  ?     Why  also  did  the    Pandava  Dhananjaya  having 
Krishna  for  his  charioteer,  who  by  his  arrows  sent  to  the   other 
world  that  dauntless  host  of  fighting  men,  (  sufier   such   perse- 
cution ?  )     O  thou  of  ascetic  wealth,  tell  me  all  these  as  every 
thing  liappened,  and  every  thing  that  those  mighty  charioteer? 
achieved  !  " 

Vaisampayana  said,  "  0  monarch,  appoint  thou  a  time  for 
hearing  it.  This  history  spoken  by  Krishna-Dwaipayana  ia 
very  extensive.  This  is  but  the  beginning.  I  will  recite  it.  I 
will  repeat  the  whole  of  the  comjiosition  in  full,  of  the  illus- 
trious and  great  Rishi  Vyasa  of  immeatiurable  mental  power  and 


ADI  PAnVA.  169 

wofshippod  ill  all  the  world;^.  This  Bharata  consists  of  an 
hinidred  thousand  sacred  sloJcas  composed  by  the  son  of  Satya- 
vati  of  imineasaral)le  mental  powers.  He  that  shall  read  it 
to  others,  or  they  who  shall  hear  it  read,  shall  attain  to  the 
world  of  Brahma  and  be  equal  to  the  very  gods.  This  Bharata 
i^  equal  unto  the  Vedas,  i^^  holy  and  excellent  ;  is  the  worthiest 
of  all  to  he  listened  to,  an<l  is  a  Purana  worshipped  by  the 
Rishis.  It  containeth  much  useful  instruction  on  Artka  an<I 
Kama  (i)rofit  and  pleasure.)  This  sacred  history  maketh  tha 
heart  desire  for  salvation.  Learned  persons  by  reciting  thia 
Veda  of  Krishna-DwnipajTina  to  those  that  are  noble  and 
liberal,  truthful  and  believing,  earn  much  wealth.  Sins  such 
as  killing  the  embryo  in  the  womb  are  destroyed  assuredly  by 
this.  A  person,  however  cruel  and  sinful,  by  hearing  this  historj'^, 
escapes  from  all  his  sins  like  the  Sun  from  Hahu  (after  the 
eclipse  is  over.)  This  history  is  called  Ja,ya.  It  should  be 
heard  by  those  desirous  of  victory.  A  king  by  hearing  it 
may  bring  the  whole  world  under  subjection  and  conquer  all 
his  foes.  This  history  of  itself  is  a  mighty  act  of  propitious- 
ness,  a  mighty  sacrifice,  to  give  blessed  fruit.  It  should  ever 
be  heard  by  a  young  monarch  with  his  queen,  for  then  they 
may  have  a  heroic  son  or  a  daughter  who  shall  be  the  heiress 
to  a  kingdom.  This  history  is  the  sacred  Dhxrina-shaMra  ; 
this  too  is  the  great  Artha-shastra  ;  and  this  also  is  the  il/o/c- 
sha-shastra  :  it  hath  been  so  said  hy  Vyasa  himself  of  mind 
that  is  immeasurable  This  history  ir,  recited  in  the  present  a'^g 
and  will  be  so  recited  in  the  future.  They  that  hear  it  have 
sons  and  servants  always  obedient  to  them  and  doing  their 
behests.  All  sins  that  are  committed  either  by  body,  word,  or 
mind,  immediately  leave  him  who  hath  heard  this  history. 
They  who  hear,  without  a  spirit  of  fault-finding,  the  story  of 
the  birth  of  the  Bharata  princes,  have  no  fear  of  maladies, 
let  alone  the  fear  of  the  other  world. 

"For  extending  the  fame  of  the  hi-h-souled  Pandavas  and 
of  other  Kshatriaa  versed  in  all  branches  of  knowled^re,  hi'>-h-. 
spirited,  and  already  known  in  the  world  for  their  achieve- 
ments, Krishna-Dwaipayana,  guided  also  by  the  desire  of 
)>euefitting  the  world,  huth  composed  this  work  that  is   excel- 

*>'2 


170  MAHABHARATA. 

lent,  bestowing  fame,  granting  length  of  life,  sacred,  and 
heavenly.  He  who,  from  desire  of  acquiring  religious  merit,, 
causeth  this  history  to  be  heard  by  sacred  Brahmanas,  doth 
acquire  great  merit  and  virtue  that  is  inexhaustible.  He  that 
reciteth  the  famous  generation  of  the  Kurus  becometh  imme- 
diately purified,  and  acqnireth  a  large  family  himself,  and  is 
respected  in  the  world.  That  Brahmana  who  regularly  studies 
this  sacred  Bhiirata  for  the  four  months  of  the  rainy  season, 
is  cleared  of  all  his  sins.  He  that  hath  read  the  Bharata  may 
be.  regarded  as  one  acquainted  v/ith  the  Vedas. 

"  In  this  have  been  described  the  goda,  the  royal  sage.s, 
the  holy  Brahmarshis  ;  the  sinless  Keshava  ;  the  god  of  gods 
Mahadeva  and  the  goddess  Parvati  ;  the  birth  of  Kartikeya 
(the  generalissimo  of  the  celestials)  sprung  from  and  reared 
by  many  mothers  ;  and  the  greatness  of  Brahmanas  and  of 
kine.  This  Bharata  is  a  collection  of  all  the  Srutis,  and  is 
fit  to  bo  heard  by  every  virtuous  person.  That  learned  man 
who  reciteth  it  to  Brahmanas  during  the  sacred  lunations, 
becometh  purified  of  his  sins,  and  not  caring  for  the  hea- 
vens as  it  were,  attaineth  to  a  union  with  Brahmn.  He  tliati 
cause  til  even  a  single  foot  of  this  poem  to  be  heard  by  Brah- 
manas during  the  performance  of  a  Shraddha,  that  Shraddha 
becometh  inexhaustible,  the  Pitris  becoming  ever  gratified  with 
the  articles  once  presented  to  them.  The  sins  that  are  com- 
mitted daily  by  our  senses  or  the  mind,  those  that  are  com- 
mitted knowingly  or  unknowingly  by  any  man,  are  all  destroy- 
ed by  hearing  the  Mahabharata.  The  history  of  the  exalted 
birth  of  the  Bharata  princes  is  called  the  Mahabharata.  Ho 
who  knoweth  this  etymology  itself  of  the  name  is  cleared  of  all 
his  sins.  And  because  this  hi.story  of  the  Bharata  race  is  so 
-wonderful,  there foru,  when  recited,  it  assuredly  puriiieth  mor- 
tals from  all  sins.  Tlie  Muni  Krishna-Dwaipayana  attained 
his  object  in  three  years.  Rising  daily  and  purifying  himself 
and  performing  his  ascetic  devotions,  he  composed  this  Maha- 
bharata. Therefore  should  this  be  heard  by  Brahmanas  with 
the  formality  of  a  vow.  He  who  reciteth  (his  holy  narration 
composed  l»y  Kri.shua  (Vyasa)  for  the  hi^aring  of  others,  and 
tUey  who  hoar  it,  iu  \vhc\tovor  .^UUo  they  may  be,  can  uover  bo 


ADI  PARVAi  171 

affected  by  the  fruit  of  their  deods  Ji^oorl  or  bad.  The  mean 
desirous  of  acquiring  virtue  should  hear  it  all.  This  is  equi- 
valent to  all  histories,  aiid  he  that  hoarcth  it  alwnys  attalnetb 
to  purity  of  heart.  The  gratification  that  one  deriveth  on  attain- 
ing to  heaven  is  scarcely  equal  to  that  which  one  deriveth  on 
hearing  this  holy  history.  The  virtuous  man  who  with  rever- 
ence heareth  it  or  causeth  it  to  be  heard,  obtaineth  the  fruit  of 
the  Rajasuya  and  the  horse  sacrifice.  This  Bharata  is  said  to  be 
as  much  a  mine  of  gems  as  the  illustrious  Ocean  or  the  great 
mountain  Moru.  This  history  is  sacred  and  excellent,  and 
is  equivalent  to  the  Vedas  ;  worthy  of  being  heard,  pleasing  to 
the  ear,  purifying,  and  virtue-increasing.  O  monarch,  he 
that  giveth  a  copy  of  the  Bharata  to  one  that  aslceth  for  it, 
doth,  indeed,  make  a  present  of  the  whole  Earth  v/ith  her 
helt  of  seas.  O  son  of  Parikshita,  this  pleasant  narration 
that  giveth  virtue  and  victory,  I  am  about  to  recite  in  its 
entirety.  Listen  to  it  !  The  Muni  Krishna-Dwaipayana  re- 
gularly rising  for  three  years  composed  this  Avondcrful  history 
Galled  the  Mahabharata.  O  thou  bull  amongst  the  Bharata 
monarchs,  whatever  about  religion,  profit,  pleasure,  and  sal- 
vation is  contained  in  this,  may  be  seen  elsewhere  ;  but  what- 
ever is  not  contained  herein  is  not  to  be  found  anywlicre.'  " 

And  thus  endetli  the  sixty-second  Section  in  the  Adivansa*. 
vatarana  of  the  Adi  Parva. 

Section  LXIII. 

(Adivansavatarana  Parva  continued.) 

Vaisampayana  said,  "  There  was  a  king  of  name  Upari- 
ehara.  And  the  monarch  was  devoted  to  virtue.  And  he  was 
very  much  addicted  also  to  hunting.  And  this  monarch  of 
the  Paurava  race,  called  also  Vasu,  conquered  the  excellent 
and  delightful  kingdom  of  Chedi  under  instructions  from 
Indra.  Sometime  after,  the  king  gave  up  the  use  of  arms,  and 
dwelling  in  a  recluse  asylum  practised  the  most  severe  austeri- 
ties. And  the  gods  with  Indra  ahead  once  approached  the 
monarch  during  this  period,  believing  that  he  sought  the  head- 
ship of  the  gods  by  those  ;ievere   austerities   of  his.      AuJ   the 


172  MAHABHARATA. 

celestials,  becoming  objects  of  his  sighf,  by  soft  speeches 
succeetled  in  winning  hiin  away  from  his  ascetic  austerities. 

"And  the  gods  said,  'O  lord  of  the  Earth,  thou  shouldst 
take  care  so  that  virtue  may  not  sustain  a  diminution  on 
Earth  !  Protected  by  thee,  virtue  itself  will  in  retuz'n  protect 
the  universe  '/  And  Indra  said,  '  O  king,  protect  thou  vir- 
tue on  Earth,  attentively  and  rigidly  !  Being  virtuous,  thou 
shult,  for  all  time,  behold  (in  after  life)  many  sacred  regions  ! 
Aitd  though  I  am  of  heaven,  and  thou  art  of  the  Earth,  yet 
art  thou  my  friend  and  dear  to  me.  And,  O  king  of  men, 
dwell  thou  in  that  region  of  the  Earth  which  is  the  most  de- 
liglitful,  which  aboundeth  in  animals,  is  sacred,  full  of  wealth 
and  corn,  well-protected  like  heaven,  of  agreeable  climate, 
graced  v/ith  everj^  ohject  of  enjoyment  and  blessed  with  ferti- 
lity. And,  O  monarch  of  Ciiedi,  this  tliy  dominion  is  full  of 
riches,  of  gems  and  precious  stones,  and  containelh  besides 
much  mineral  wealth.  The  cities  and  towns  of  this  region  are 
all  devoted  to  virtue  ;  the  people  are  honest  and  contented  ; 
they  never  lie  even  in  jest.  Sons  never  divide  their  wealth 
with  their  fathers  atul  are  ever  mindful  of  the  welfare  of  their 
parents.  Lean  cattle  are  never  yoked  to  the  plough  or  the 
cart,  or  engaged  in  carrying  merchandise  ;  on  the  other  hand, 
they  are  well-fed  and  fattened.  In  Chedi,  O  thou  reverencer 
of  the  gods  and  guests,  the  four  orders  are  always  engaged 
in  their  respective  vocations.  Let  nothing  be  unknown  to 
thee  that  happens  in  the  three  worlds.  I  shall  give  thee  a 
crystal  car  such  as  the  celestials  alone  have,  capable  of  carry- 
ing thee  through  mid- air.  Thou  alone,  of  all  mortals  on  the 
Earth,  riding  on  that  best  of  cars,  shalt  range  through  mid- 
air like  a  celestial  endued  with  a  physical  frame.  I  shall  also 
give  thee  a  triumphal  garland  of  unfading  lotuses  wearing 
which  in  battle  thou  shalt  not  be  w^ounded  by  weapons.  And, 
O  king,  this  blessed  and  incomparable  garland,  widely  known 
on  Earth  as  Indra's  garlancl,  shall  be  thy    distinctive  badge.' 

"  And  the  slayer  of  Vitra  also  gave  the  king,  for  his 
gratification,  a  bamboo  pole  for  protecting  the  honest  and  the 
peacefMl.  And  after  the  ex[»iratiou  of  a  year,  the  king  planted 
it  ou   the  ground  for    the  purpose   of  worshipping    the  gives: 


.   ADI  PARVA.  173 

thereof,  viz,  Sahrd.  From  that  time  foi'bh.,  O  monarch,  all 
kings,  following  Vasu'.s  example,  plant  a  pole  for  the  celebra- 
tion of  Indra's  worship.  Tlie  next-day,  the  pole  that  is  erect- 
ed is  decked  with  golden  cloth  and  scents  and  garlands  and 
various  ornaments.  And  the  god  Vasava  is  worsliipped  m  due 
form  with  such  garlands  and  ornaments.  And  the  god,  for 
the  gratification  of  the  illustrious  Vasu,  assuming  the  form  of 
a  swan  came  himself  to  accept  the  wor&hip  thus  offered. 
And  the  god,  the  great  Indra,  beholding  the  au  picrous  worship 
thus  made  by  V.isu — that  just  of  monarchs,  was  delighted, 
and  said  unto  him,  '  Those  men,  and  kings  also,  who  shall 
worship  me  and  joyously  observe  this  festivity  of  mine  like 
the  king  of  Chedi,  shall  liave  glory  and  victory  for  their 
countries  and  kingdoms.  And  their  cities  also  shall  expand 
and  be  ever  in  joy.' 

*'  King  Vasu  was  thus  blessed  by  the  gratified  Maghavat— 
the  high-souled  chief  of  tlie  gods.  Indeed,  those  men  who 
cause  this  festivity  of  Sakra  to  be  observed  with  gifts  of  land, 
of  gems  and  precious  stones,  do  become  the  respected  of  the 
world.  And  king  Vasu — the  lord  of  Chedi — bestowing  boons 
and  performing  great  sacrifices  atid  observing  the  festivity  of 
Sakra,  was  respected  by  Indi-a.  And  from  Cliedi  he  ruled  the 
whole  Avorld  virtuously.  And  for  the  gratification  of  Indra, 
Vasu,  the  lord  of  Chedi,  observed  the  festivity  of  Indra. 

"And  Vasu  had  five  sons  of  great  energy  and  immeasura- 
ble prowess.  And  the  emperor  installed  his  sons  as  governors 
of  various  provinces. 

*' And  his  son  Vriliadratha  was  installed  in  Magadha  and 
was  known  by  the  name  of  Maharatha.  And  another  son  of 
his  was  Pratyagra  ;  and  another,  Kusamva,  who  was  also 
called  Mani-vahana.  And  tlie  two  others  were  Mavellya  and 
Yadu  of  great  prowess  and  invincible  in  war. 

"  These,  O  monaich,  were  the  sons  of  that  royal  sage  of 
mighty  energy.  And  the  five  sons  of  Vasu  planted  kingdoms 
and  towns  in  their  own  names  and  founded  separate  dynasties 
that  lasted  for  long  ages. 

"And  when  king  Vasu  was  seated  on  that  cryst;ti  car,  tlio^ 
gift  of  ludra,  and  courted  through  the  sky,  he  was  approached 


IG^  MAHABnAHATA. 

by  Gandharvas  and  Apsaras  (the  celestial  singers  nnd  dancing- 
maids.)  And  because  he  coursed  through  the  upper  rcginug, 
therefore  was  he  called  Uparichara.  And  by  his  capital  (low- 
ed a  river  called  Shuktimatl.  And  that  river  was  once  attack- 
ed by  a  life-endued  mountain  called  Kolahala  maddened  by 
lust.  And  Vasu,  beholding  the  foul  attompt,  struck  the 
mountain  with  his  foot.  And  by  the  indentation  caused  by 
Vasu's  stamp,  the  river  came  out  (of  the  embraces  of  Kola- 
hala.) But  the  mountain  begat  in  the  river  two  children  that 
were  twins.  And  the  river,  grateful  to  Vasu  for  his  having 
set  her  free  from  Kolahala's  embraces,  gave  them  both  to 
Vasu.  And  the  child  that  was  male  was  made  by  Vasu — that 
best  of  royal  sfiges  and  giver  of  wealth  and  the  punisher  of 
his  enemies — the  generalissimo  of  his  forces.  But  the  daughter, 
called  Girika — was  by  Vasu  made  his  wife. 

"And  Girika  the  wife  of  Vasu,  when  her  season  came,  be- 
coming pure  after  a  bath,  represented  her  state  unto  her  lord. 
But  that  very  day,  the  Pitris  of  Vasu  came  unto  that  best  of 
monarchs  and  foremost  of  the  wise,  and  asked  him  to  slay 
fleer  (for  their  Shradha.)  And  the  king,  thinking  that  the 
command  of  the  Pitris  should  not  be  disobeyed,  went  ahuu- 
ting,  wishfully  thinking  of  Girika  alone  who  was  gifted  with 
great  beauty  and  like  unto  another  Sree  (Laksmi)  herself.  And 
the  season  being  spring,  the  woods  within  which  the  king  was 
roaming,  liad  become  delightful  like  unto  the  garden  of  the 
king  of  the  Gandharvas  himself.  There  were  Ashokas  and 
Champahns,  and  Ghutas  and  AtiviuJdas  in  abundance  ;  and 
there  were  Punnagas  and  Karnikaras  and  Vakulas  and 
Bivya  Poialas  and  Patalas  and  Narikelas  and  Chandanas 
and  Arjunas  and  such  other  beautiful  and  sacred  trees  res- 
plendant  with  fragrant  flowers  and  tasteful  fruits.  And  the 
whole  forest  was  maddend  by  the  sweet  notes  of  the  Kakila  and 
echoed  with  the  hum  of  the  maddened  bee.  And  the  king  be- 
came possessed  with  desire  and  he  saw  not  his  wife  before  him. 
Maddened  by  desire  as  he  was  roaming  iiither  and  thither,  he 
paw  a  beautiful  Ashoka  decked  with  dense  foliage  and  its 
branches  covered  with  flowers.  And  the  king  ^at  at  his  ease 
in  the  shade  of  thi!.t  tree.     And  excited   by    the    ira";rance    of 


ADIPARVA.  If  3 

the  season  and  the  charming  odours  of  the  flowers  around, 
and  maddened  also  by  the  delicious  hicQ/.c,  (lie  king  could 
not  keep  away  from  his  miud  the  thoughts  of  the  beautiful 
Girika,  Ibique  in  sUvis  semen  suiini  continere  non  potuit. 
Rax  autem,  illiid  frustra  profundi  nolens,  ut  excidit,  in 
folium  receplt.  Agnovit  etiam  tempes  livani  conjugis  sua3 
koram  adventarn  esse.  Itdqiie  rex  rem  rnidta  cogitatlone 
iterum  atqiie  itei'um  revolvens,  ( scivit  enion  semen  suum 
fi'ustra  2^&vdi  non  posse  at  tempus  jam  adesse  in  quo  conjux 
illvivs  egeret  ),  carmina  swper  illo  recitavit.  And  beholdin-^ 
that  a  swift  hawk  was  resting  very  near  to  him,  the  king, 
acquainted  with  the  subtle  truths  of  Dharm,a  and  Artha,  went 
unto  him  and  said,  '  Amiable  one,  carry  thou  this  seed  for  my 
wife  Girika  and  give  it  unto  her.    Her  season  hath  arrived.' 

"And  the  hawk,  swift  of  speed,  took  it  from  the  king  find 
rapidly  coursed  through  the  air.  And  while  thus  passing, 
the  hawk  was  seen  by  another  of  his  species.  And  thinking 
that  the  first  one  was  carrying  meat,  the  second  one  flew  at 
him.  And  the  two  fought  with  each  other  in  the  sky  wiih 
their  beaks.  And  while  they  wore  fighting,  the  seed  fell  into 
the  waters  of  the  Yamuna  (Jumna.)  And  in  those  waters 
dwelt  an  Apsara  of  the  higher  ranks,  known  by  the  name  of 
Adrika,  but  transformed  by  a  Brahmana's  curse  into  a  fish. 
And  that  Adrika,  transformed  into  a  fish,  as  soon  as  the  seed 
of  Vasu  fell  into  the  water  from  the  claws  of  the  hawk, 
rapidly  approaching,  swallowed  it  at  once.  And  that  fish  wa*^, 
sometime  after,  caught  by  the  fishermen.  And  it  was  the 
tenth  month  of  the  fish's  having  swallowed  the  seed.  And 
from  the  stomach  of  that  fish  came  out  a  male  and  a  female 
child  of  human  form.  And  the  fishermen  wondered  much,  and 
wending  unto  king  Uparichava  (for  they  were  his  subjects) 
told  him  all  And  they  said,  'O  king,  those  two  of  liumau 
sliape  hiive  been  horu  iu  thj  body  of  a  fisli.'  And  the  male  child 
amongst  the  two  was  taken  by  Uparichara.  And  this  child 
afterwards  became  the  virtuous  and  truthful  jnonarch  Matsya. 

"  And  after  the  birth  of  the  twins,  the  Apsara  herself  be- 
came freed  from  her  curse.  For  she  had  been  told  before  by 
th^  ilIu,sU'iou3  one  (who  had  cursed  her)  that  she  would,   whil<3 


176  MAHAftHARATA. 

living  in  her  piscatorial  Corm,  give  birth  to  two  children  of  hu- 
nian  shape  and  then  would  be  freed  ft-oin  the  curse.  And  then, 
according  to  these  words,  having  given  birth  to  the  two,  and 
slain  by  the  fishermen,  leaving  her  fish  form  she  assumed  her 
own  celestial  sh.ape.  And  that  Apsara  then  went  away  into  the 
regiona  of  the  Rishis  crowned  witii  success  and  of  the  Charanas, 

"And  the  fish-smelling  daughter  of  the  Apsara  in  her 
piscatorial  form  was  then  given  b)  the  king  unto  the  fisher- 
men, saying,  '  Let  this  one  be  thy  daughter.'  And  the  daugh- 
ter was  known  by  the  name  of  Satyavati.  And  gifted  with 
great  beauty  aiid  possessed  of  every  virtue,  she  of  agreeable 
smiles,  owing  to  contact  with  fishermen,  was  for  some  time 
of  fishy  smell.  And  wishing  to  serve  her  (foster)  father,  she 
plied  a  boat  on  the  waters  of  the  Yamuna. 

"  While  engaged  in  this  vocation,  Satyavati  was  seen  one 
day  by  the  great  Rishi  Parashara,  in  course  of  his  wanderings. 
Gifted  with  great  beauty  and  an  object  of  desire  with  even 
an  anchoret,  and  of  graceful  smiles,  the  wise  one,  as  soon  as 
he  beheld  her,  desired  to  have  her.  And  tliat  bull  amongst 
Munis  addressed  the  daughter  of  Vasu,  of  celestial  beauty  and 
t'-tpering  thighs,  saying,  'Accept  my  embraces,  O  blessed  one  !' 
And  Satyavati  replied,  '0  thou  possessor  of  six  attributes, 
behold  the  Kishis  standing  on  both  banks  of  the  river.  Seen 
by  them,  how  can  I  grant  thy  wish  ?' 

"  Thus  addressed  by  her,  the  illustrious  lord  thereupon 
created  the  fog  (which  existed  not  before)  and  by  which  the 
whole  region  was  enveloped  in  dnrkness.  And  the  maiden, 
beholding  the  fog  that  was  created  by  the  grent  Rishi  wondered 
much.  And  the  helpless  one  became  suffused  with  the  blushes 
of  bashfulness.  And  she  said,  '  0  thou  possessor  of  the  six 
attributes,  know  that  I  nm  a  maiden  always  under  the  con- 
trol of  my  father.  O  t!iou  sinless  one,  by  accepting  your  em- 
br.ices  my  virginity  will  be  sullied.  0  thou  best  of  Brah- 
Hianas,  my  virginity  being  sullied,  how  shall  I,  O  Rishi,  be 
able  to  return  home  ?  Indeed,  I  shall  not  then  be  able  to 
bear  life  1  Reflecting  upon  all  this,  O  illustrious  one,  do  that 
which  should  be  next  done.'  And  the  best  of  Rishis  gratified 
with  all  she  said,   replied,  '  Thou  shalt  remain   a   virgin    evea 


ADTPAP.VA.  177 

if  thou  grantegt,  my  wish.  And,  0  timid  fair  one,  do  thou 
solicit  the  boon  that  tliou  desirest  !  Thou  of  fair  smile.s,  niy 
grace  hath  never  before  proved  fruitless.'  And  thus  addressed, 
the  maiden  aslced  for  the  boon  that  her  body  might  emit  a 
sweet  scent  (instead  of  the  fish}-  odor  that  it  had.)  And  the 
illustrious  Rlshi  thereupon  granted  the  wish  of  her  heart. 

"  And  having  obtained  her  boon,  she  became  very  much 
gratified,  and  her  season  immediately  came.  And  she  accept- 
ed the  embraces  of  tiiat  Rishi  of  wonderful  deeds.  And  she 
thenceforth  became  known  among  men  by  the  name  of  Gan- 
dhavati  (the  sweet-scented  one.)  And  men  could  perceive  her 
scent  from  the  distance  of  a  yojana.  And  for  this  she  Avaa 
known  by  another  name  which  was  Yojanagandha  (one  who 
scatters  her  scent  for  a  yojana  all  around.)  And  the  illustrious 
Farashara,  after  this,  went  to  his  own  asylum, 

"  And  Satyavati  gratified  with  having  attained  the  excel- 
lent boon  (viz,  tliat  she  became  sweet-scented  and  that  hei* 
virginity  also  remained  unsullied),  conceived  in  consequence  of 
having  admitted  Farashara  unto  herself.  And  she  brought  forth 
the  very  day,  on  an  island  in  the  Jumna,  the  child  begot  in 
her  by  Farashara  and  gifted  with  great  energy.  And  the 
child,  with  the  permission  of  his  mother,  set  his  mind  on 
asceticism.  And  (he  went  away)  saying,  '  As  soon  as  remem- 
bered by  thee  when  occasion  comes,  shall  I  appear  unto  thee.' 

"And  it  was  thus  that  Dwaipayana  was  born  of  Satyavati  by 
Farashara.  And  because  he  was  born  in  an  island,  therefore 
was  he  called  Dwcdpayana,  (  Dwipa-  or  island'born.  )  And 
the  learned  Dwaipayana,  beholding  that  virtue  is  destined  to 
become  lame  by  one  pada  each  yuga  (there  being  four padoji 
in  all )  and  that  the  period  of  life  and  strength  too  of  men 
followed  the  yugas,  and  moved  by  the  desire  of  doing  good  to 
Brahma  and  the  Brahmanas,  arranged  the  Vedas.  And  there- 
fore came  he  to  be  called  Vyasa  (the  ai'ranger  or  compiler  of 
the  Vedas.)  The  boon-giving  great  one  then  taught  Sumantu, 
Jaimini,  Paila,  his  own  son  Suka,  and  Vaisampayana,  the 
Vedas  having  the  Mahabharata  for  their  fifth.  And  the  com- 
pilation of  I  he  Bharata  was  published  by  him  through  them 
separately. 

23 


178  MAITA  BHARATA, 

"  Then  Bhis-ma  of  great  energy  and  fame  and  of  Immeasur- 
able splendour,  and  spnrag   from  the   component  {)arts   of  the 
Vasiis,  was  born   ia    the   womb   of  Ganga  by  king   Shantanu. 
And  tliere  was  a  Ri&hi  of  the  name   of  Animandavya  of  great 
fame.     And  he  was  conversant  with  the   interpretation    of  the 
Yedas,  was  the   possessor  of  the   six    attributes,  gifted   with 
great  energy,  and  of  great   reputation.     And  accused   of  theft 
though  innocent,  the  old  Rishi  was  impaled.    And  he  thereupon 
summoned     Dharma   and    told   him    these    words  ;— '  In    my 
childliood     I    had   pierced    a   little   fly    in  a    blade   of    grass. 
O  Dharn^a,  I  do  recellect  that  one    sin  ;  but    I   cannot  call  to 
mind  any    other.     I  have,  however,  since   practiced   penances 
a  thousand- fold.     Hath  not  that  one   sin   been    conquered    by 
this  my  asceticism  ?     And  because  the  killing   of  a   Brahmana 
is  more  heinous  than  that  of  any  other  living   thing,  tiierefore, 
bast  thou,  O  Dharma,  been  sinful     Thou   shalt,  therefore,  be 
born  on  Earth  in  the  Sudra   caste  !'     And    for  that   curse    was 
Dharma  born  a  Sudra  in  the  form  of  the  learned  Vidura  of  pure 
tody  and  perfectly  sinless.     And  Suta  Sanjaya,  like  a  Muni,  was 
born  of  Gavalgana.     And  Kama  of  great   strength    was   born 
of    Kunti   in   her   maidenhood    by    Surya  (  the    Sun  ).     And 
he  came  out  of  his  mother's  womb  with  a  natural  armour   and 
face  brightened  by  ear-rings.     And    Vishnu  himself,  of  world- 
wide fame,  and  worshipped  of  the  worlds,  was  born  of  Devaki 
by  Vasudeva,  for  the  benefit  of  the  three  worlds.     He  is  with- 
out birth  and  death,  displayed  in  splendour,  the  creator  of  (he 
universe  and  the  lord   of  all  !     Indeed,  he    who   is    called   the 
invisible  cause  of  all,  who   knoweth    no    deterioration,  who    is 
the  all-pervading   soul,  the    centre   round  which    every    thing 
moveth,    the   substance   unto    which    the    three   attributes   of 
Satwa,  raja,  and  tamd  co-inhere,  the   universal  soul,  the    im- 
mutable, the  material    out    of  which    hath    been    created    this 
xiniverse,  the  creator  himself,  the  controlling  lord,  the  invisible 
dweller  in  every    object,  whose    work  is  this   universe    of  five 
elements,  who  is  united  with    the    six    iiigh    attributes,  is  the 
Pranava  or  Oin  of  the  Vedas,  is  Infinite,    incapable  of  being 
moved   by  any  force  save  bis  own  Avill,  displayed  in    splendour, 
the  eiub'i>di  ment  of  the  mode  of  life  called  Sannyasa,  who  floated 


ADl  PARVA,  179 

en  the  wafers  before  the   creation,  who  is  the  source   whence 
hath  sprung  tliis   mighty  frame,  wlio  is   the  great   combiner, 
the  increate,  the  invisible  essence  of  all,  the  great  immutable, 
who  is  THE  ONE,  is- bereft  of  those  attributes  that  are  know- 
able  by  the  senses,  who  is  the  universe    itself,  v/ithout  begin- 
ning, birth,  and  decay, — that  male  being  possessed   of  infinite 
wealth  and  the  Grand-fatlier   of  all  creatures,  took  his    birth 
in  the  race  of  the  Andhaka-Vrishnis  for  the  increase  of  virtue! 
"And    Satyaki   and    Kritavarma,    conversant  with   arms, 
possessed   of  mighty    energy,  well-versed  in  all    branches   of 
knowledge,  and  obedient  to  Narayana  in  everything  and  com- 
petent in  the  use  of  weapons,  took  their  births    from    Satyaka 
and  Hridika.     And  the  seed  of  the   great   Rishi   Varadwaja   of 
severe  penances,  kept  in  a    pot,  began  to   develop.     And  from 
thsit  seed  csivae  Drona  (the  pot-barn.)     And  from   the  seed   oF 
Gautama,  fallen  upon  a  clump   of  reeds   were    born   two   that 
were    tv/ins,  the    mother    of  Aswathama,  (called   Kripi,)  and 
Kripa  of  great  strength.     Then  was  born  the    mighty   Aswa- 
thama from  Drona.     And  then  was  born   Dhrishta-dyumna,  of 
the  splendour  of  Agni  himself,    from  the   sacrificial   fire.     And 
the  mighty  hero  was  born  with  bow  in  hand  for  the  destruction 
of  Drona.     And  from    the   sacrificial  altar   was  born    Krishna 
(Draupa'U)  resplendent  and  handsome,  of  bright   features   and 
excellent  beauty.     Then  were  born  the   disciples  of  Pralhad — 
Nagnajit  and  Suvala.     And  from  Suvala  was  born  a  son  Sakuni 
who  from  the  curse  of  the  gods  became  the  slayer  of  creatures 
and  the  foe  of  virtue.     And  unto  him  was  also  born  a  daughter 
(Gandhari)  the  mother  of  Duryodliana.     And  both  were   well- 
versed  in  acquiring  worldly  profits.     And  from    Krislma-Dwai- 
payana  were   born,  in  the   soil  of  Vichitravirya,   Dhrita-rasli- 
tra — the    lord   of  men,    and   Pandu  of   great   strength.     And 
from  Dwaipayana  was  also  born,  in  the   Sudia   caste,  the   wise 
and    intelligent   Vidura,    conversant  with  both    Dharma   and 
Artha,  and  free  from  all  sins.     And  unto   Pandu  by   his   two 
wives  were  born  five   sons   like    the   celestials.     The  eldest  of 
them   Avas  Yudhish-thira.     And   Yudhish-thira   was    born  (of 
the  seed)  of  Dharma  (Yama — the  god  of  justice)  ;  and   Bhima 
of  the  Wolfe's  stomach   of  Mtuutu  (Fuvauu   or  Va}u— the  god 


180  MAHABHARATA. 

of  wind);  and  Dhananjaya   (Arjuna)   blessed   with   p;ood    for* 
tune  and  the   first   of  all  vvielders   of  weapons,   of  Indra  ;  and 
Nakula  and  Shahadeva,  of  handsome  features  and  ever  engag- 
ed in  the   service   of  their   superiors,  were  born   of  the   twin 
Aswinas.     And    unto    the  wise   Dhrita-rashtra   were    born   an 
hundred  sons,  tiz,  Diiryodhana  and  others,  and  (in  addition  to 
the    hundred)    another,  named    Yuyutsu    who   was   born  of  a 
Vaisya  woman.     And  amongst  those  hundred  and    one,  eleven, 
viz,  Dush-shasana,  Dush-saha,  Durmarshana,  Vikarna,  Chitra- 
sena,  Vivingsati,    Jaya,  Satyavrata,  Purumitra,   and    Yuyutsu 
bv  a  Vaisya  wife,  w^ere  all  Maharailtas  (first  class  charioteers.) 
And  Avimanyu  was  born  of  Suvadra,    the  sister   of  Vasudeva, 
by  Arjuna,    and  was  therefore  the  grandson    of  the   illustrious 
Pandu,     And  unto  the  five  Pandavas  were    born  five   sons    by 
(their  common  wife)  Panchali  (Draupadi.)     And  these   princes 
were   all   very   handsome  and  conversant  with  all  branches   of 
knowledge.     From  Yudhish-tiiira  was  born  Pritivindhya  ;  from 
Vrikodara,  Suta-soma ;  from  Arjuna,  Sruta-kirti  ;  from  Naku- 
la, Shatanika ;  and  from  Sahadeva,  Sruta-sena  of  great  prowess. 
And  Bhima,  in  the  forest,  begat  in  Hidimva  a  son  named  Gha- 
totkacha.     And  from  Drupada  was  born  a  daughter   Shikhandi 
who  was  afterwards  transformed  into  a  male   child.     And   Shi- 
khandi was  so  transformed  into  a   male    by   a   Yaksha   named 
Shuna  for  his  own  purposes. 

"In  that  great  battle  of  the  Kurus  came  hundreds  and 
thousands  of  monarchs  for  fighting  against  each  other.  The 
names  of  that  innumerable  host  I  am  unable  to  recount  even 
in  ten  thousand  years.  I  have  named,  however,  the  principal 
ones  who  have  been  mentioned  in  this  history  (of  tbe  Bharuta.)" 

And  so  ends  the  sixty-third  Section  in  the  Adivansavata- 
rana  of  the  Adi  Parva. 


Section  LXIV. 
(Adivansavatarana  Parva  continued.) 

Janamejaya  said,  "  0  Brahmana,  those  thou  hast  named 
and  those  thou  hast  not  named,  I  wish  to  hear  of  in  detail,  as 
also  of  other  kings  l>y  thousands.  And,  O  thou  of  great  good 
fortune,  it  behoveth  thee  to  tell  me  in  full  the  object  for 
which  those  Maharathas,  equal  unto  the  celestials  themselves, 
were  born  on  earth. 

Vaisampayana  said,  "  It  hath  been  heard  by  us,  O  monarch, 
that  what  thou  askest  is  a  mystery  to  even  the  gods.  I  shall, 
however,  speak  it  unto  thee,  after  bowing  down  to  Swayarnvw 
(  the  self-born.  )  The  son  of  Jamadagni  (  Parushurama )  after 
thrice  seven  times  making  the  earth  bereft  of  Kshatrias  wend- 
ed to  that  best  of  mountains — Mahendra — and  there  began  his 
ascetic  penances.  And  then  when  the  earth  was  made  bereft  of 
Kshatrias,  the  Kshatria  ladies,  desirous  of  offspring,  came,  O 
monarch,  to  the  Brahmanas.  And  Brahmanas  of  rigid  vows  had 
connections  with  them  during  the  womanly  season  alone, 
but  never,  O  king,  lustfully  and  out  of  season.  And  Kshatria 
ladies  by  thousands  conceived  from  such  connections  with 
Brahmanas.  Then,  O  monarch,  were  born  many  Kshatrias  of 
greater  energy — boys  and  girls-so  that  the  Kshatria  race  might 
thrive.  And  thus  sprung  the  Kshatria  race  from  Kshatria 
ladies  by  Brahmanas  of  ascetic  penances.  And  the  new  gener- 
ation, blessed  with  long  life,  began  to  thrive  in  virtue.  And 
thus  the  four  orders  having  Brahmanas  at  their  head  were  re- 
established. And  every  man  at  that  time  went  unto  his  wife 
during  season,  and  never  from  lust  and  out  of  season.  And, 
O  thou  bull  of  the  Bharata  race,  in  the  same  way,  other  crea- 
tures also,  even  those  born  in  the  race  of  birds,  went  unta 
their  wives  during  season  alone.  And,  O  thou  protector  of 
the  earth,  hundreds  of  thousands  of  creatures  were  born,  and 
all  were  virtuous  and  began  to  multiply  in  virtue,  all  being 
free  from  sorrow  and  disease.  And,  O  thou  of  the  elephant's 
tread,  this  wide  earth  having  the  ocean  for  her  boundaries, 
with  her   mountains   and   woods  and   towns,   wi*o  once   more 


182  MAHABHARITA. 

governed  by  the  Kshatrias.     And  when  the  earth   began    to  be 
again  governed  virtuousiy  by  the  Kshatrias,    the    other   orders 
havinor  Brahnianas  for  their    first    were  filled   with   great  joy. 
And  the  kings,  forsaking  all  vices  born  of  lust  and  anger   and 
juatly   awarding  punishments  on    those    that    deserved  them, 
protected  the  earth.     And  he  of  a  Imndred  sacrifices  possessed 
also  of  a  thousand  e3"es,  beholding  that  the    Kshatria  monarchs 
ruled  so  virtuously,  pouring  down   vivifying  showers  at   proper 
times  and  places,  blessed  all  creatures.     And,   O  king,   then  no 
one  of  immature  years  died,   and   none  knew  a   woman  before 
attaining  to  age.     And  thus,    O  bull  of  the  Bharata  race,    this 
earth  to  the  very  shores  of  the  ocean  became  filled    with    men 
that  were  all  long-lived.     The  Kshatrias  performed  great  sacri- 
fices bestowing  much  wealth.     And  the  Brahmanas  also  all  stud- 
ied the  Vedas  with   their  branches    and  the  Upanisadaa.    And, 
O  king,  no  Brahraana  in  those   days  ever  sold  the    Vedas  (  i.  e. 
taught  for  money)  or  ever  read  aloud  the    Vedas   in   the   pre- 
sence of  the  Siidras.     And  the  Vaisyas  with  the    help  of  bull- 
ocks caused  the  earth  to  be  tilled.     And  they  never  yoked    the 
cattle  themselves.     And  they  fed  with  care  all  cattle  that  were 
lean.     And  men  never  milched  kine  as  long    the   calves    drank 
only  the  milk  of  their  dams  (without  having  taken  to  grass  or 
any  other  food.)     And  no  merchant  in  those  days  ever  sold    his 
articles  by  false  scales.     And,  O  tiger  amongst  men,  all   per- 
sons living  in  the    ways   of  virtue  did    everything   Avith    eyes 
set  upon  virtue.     And,  O  monarch,  all  the  orders  were    mind- 
ful of  the  respective  duties    that   appertained  to  them.     Thus, 
O  tiger  among  men,  virtue  in  those  days  never  sustained    any 
diminution.     And,  O  bull  of  the  Bharata  race,  both    kine    and 
women  gave  birth  to  their  offspring  at  the  proper   time.     And' 
the  trees  bore  flowers  and  fruits  duly  according  to  the    seasons. 
And  thus,  O  king,  the   hrita  age  having  then    duly  set  in,  the 
whole  earth  was  filled  with  numerous  creatures. 

*'And,  0  bull  of  the  Bharata  race,  when  such  was  the 
blessed  state  of  the  terrestrial  world,  the  Asuras,  O  lord  of 
men,  began  to  be  born  in  kingly  lines.  And  the  sons  of  Diti 
(Daityas)  being  repeatedly  defeated  in  war  by  the  sons  of  Aditi 
(celestials)  aud  deprived  also  oH  sovereignty  and  heaven,  began 


ADI  PARTA,  183 

to  be  incarnaie  on  earth,  And,  O  king,  the  Asuras  possessed 
of  great  power,  and  desiroua  of  sovereignty  among  men,  began 
to  be  born  on  earth  amongst  various  creatures,  such  as  kine, 
horses,  asses,  camels,  buffaloes,  among  creatures  such  as  Raks- 
hasas  and  others,  and  in  elephants  and  deer.  And,  O  protector 
of  the  eartii,  owing  to  those  already  bora  and  those  that  were 
being  born,  the  Earth  became  incapable  of  supporting  herself, 
And  amongst  the  sons  of  Diti  (Daityas)  and  of  Danu  (Dana- 
vas)  cast  out  of  heaven,  some  were  born  on  this  earth  as  kings 
of  great  pride  and  insolence.  And  possessed  of  great  energy^ 
they  covered  the  earth  in  various  shapes.  And  capable  of 
oppressing  all  foes,  they  filled  this  earth  having  the  ocean  for 
her  boundaries.  And  by  their  strength  they  began  to  oppress 
Brahmanas  and  Kshatrias  and  Vaisyas  and  Sudras  and  all 
other  creatures  also.  Terrifying  and  killing  ail  creatures,  they 
traversed  the  earth,  O  king,  in  bands  of  hundreds  and  thou- 
sands. And  bereft  of  truth  and  virtue,  proud  of  their  strength 
and  intoxicated  "with  the  wine  of  insolence,  they  even  iu- 
sulted  the  great  Rishis  in  their  asylums, 

"  And  the  Earth  tlms  oppressed  by  the  mighty  Asuras 
endued  with  great  strength  and  energy  and  possessed  of  abun- 
dant means,  began  to  think  of  going  to  Brahma.  The  united 
strength  of  the  creatures  (such  as  Shesha,  the  tortoise,  and  the. 
huge  Elephant),  and  of  many  Shesbas  too,  became  incapable  of 
supporting  the  Earth  rnih  her  mountains,  burdened  as  she 
was  with  the  weight  of  the  Danavas.  And  then,  0  king,  the 
Earth,  oppressed  with  the  weight  and  afflicted  with  fear, 
sought  the  protection  of  the  Grand-father  of  all  creatures. 
And  she  beheld  the  divine  Braiima — the  creator  of  the  worlds- 
knowing  no  deterioration — ^surrounded  by  the  gods,  Brah- 
manas, and  great  Rishis,  of  exceeding  good  fortune,  and  ador- 
ed by  delighted  Gandharvas  and  Apsaras  always  engaged  in 
the  business  of  the  celestials.  And  the  Earth  then  adored 
the  Grand-father,  having  approached  him.  And  the  Earth, 
desirous  of  protection,  then  represented  everything  unto  him, 
in  the  presence,  O  Bhai'ata,  of  all  the  Protectors  of  the  world. 
Bat,  O  king,  the  Earth's  object  had  been  known  before-hand 
to  the  Omniscient  Self-create  Supreme  Lord.    Aud,  0  Bharata, 


184  MAHARTTARATA. 

creator  as  he  is  of  the  universe,  why  should  he  not  know  fully 
■what  is  in  the  minds  of  all  his  creatures  including  the  gods 
and  the  Asuras  ?  And,  O  king,  the  lord  of  tlie  Earth,  the 
creator  of  all  creatures,  Isa,  Smnbhu,  Prajajyati,  then  spake- 
unto  the  Earth.  And  Bralima  said,  '0  thou  holder  of  wealth, 
for  the  accomplishment  of  the  ohject  for  which  thou  hast  ap- 
proached me,  I  shall  appoint  all  the  dwellers  of  the  heavens.'  " 

Vaisampayana  continued,  "  Having  said  so  unto  the  Earth, 
O  king,  the  divine  Brahma  bade  her  farewell.  And  the  crea- 
tor then  commanded  all  the  gods  saying,  'To  ease  the  Earth 
of  her  burden,  go  ye  and  take  your  births  on  her  according  to 
your  respective  parts  and  seek  ye  strife  (with  the  Asuras  al- 
ready born  there.)'  And  the  creator  of  all,  summoning  also 
all  the  tribes  of  the  Gandharvas  and  the  Apsaras,  spake  unto 
them  these  words  of  deep  import  : — '  Go  ye  and  be  born 
amongst  men  according  to  your  respective  parts  in  forms  that 
ye  like.' 

"  And  all  the  gods  with  Indra,  hearing  these  '.vords  of  the 
lord  of  the  celestials, — words  that  were  true,  desirable  under 
the  circumstances,  and  fraught  with  benefit, — accepted  them. 
And  they  all  having  resolved  to  come  on  Earth  in  their  res- 
pective parts,  then  went  to  Baikuntha  where  was  Narayana — 
the  slayer  of  all  foes,  he  who  has  the  discus  and  the  mace  in 
his  hands,  who  is  clad  in  purple,  who  is  of  bright  splendour, 
•who  hath  the  lotus  on  his  navel,  who  is  the  slayer  of  the  foes 
of  the  o-ods,  who  is  of  eyes  looking  down  upon  his  wide  chest 
(in  yoga  attitude),  who  is  the  lord  of  the  Prajapati  himself, 
the  sovereign  of  all  the  ^ods,  of  mighty  strength,  who  hath 
the  badge  of  the  Sreevatsa  {the  biggest  jewel),  wlio  is  the  mover 
of  every  one's  faculties,  and  who  is  adored  by  all  the  gods. 
Him — the  most  exalted  of  persons,  Indra  addressed,  saying, 
'  Be  incarnate.'     And  Hari  replied,  saying,  'Let  it  be.' 

And  thus  endeth  the  sixty-fourth  Section  in  the   Adivansa- 
vatarana  of  the  Adi  Parva. 


Section  LXY. 
(  Samhliava  Parva.  J 

Vaisampa5'ana  said,  "  Then  Indra  held  a  consultation  with 
Narayana  about  the  latter's  decent  on  earth  from  heaven  with 
all  the  gods  according  to  their  respective  portions.  And  having 
commanded  all  the  dwellers  of  heaven,  Indra  returned  from 
the  abode  of  Nara3'ana,  And  the  dwellers  of  heaven  gradually 
became  incarnate  on  Earth  for  the  destruction  of  the  Asuras 
and  the  welfare  of  the  three  worlds.  And  then,  O  tiger 
amongst  kings,  the  celestials  took  their  births,  according  as 
they  pleased,  in  the  lines  of  BroJimarshis  and  royal  sages. 
And  they  slew  the  Danavas,  Rakshasas,  Gandharvas  and  Snakes, 
other  man-eaters,  and,  indeed,  many  other  creatures.  And, 
O  bull  of  the  Bharat^  race,  the  Danavas  and  Rakshasas, 
Gandharvas  and  Snakes,  could  not  slay  the  incarnate  celestials 
even  in  their  infancy,  they  were  so  strong  !" 

Janamejaya  said,  "  I  desire  to  hear,  from  the  beginning, 
of  the  births  of  the  gods,  the  Danavas,  the  Gandharvas,  the 
Apsaras,  men,  Yakshas,  and  Rakshas,  Therefore,  it  behoveth 
thee  to  tell  me  about  the  births  of  all  creatures." 

Vaisampayana  said,  "  Indeed,  I  shall,  having  bowed  down. 
to  the  self-create,  tell  thee  in  detail  the  ^origin  of  the  celes- 
tials and  other  creatures.  It  is  known  that  Brahma  hath  six 
spiritual  sons,  viz,  Marichi,  Atri,  Angira,  Pulastya,  Pulaha, 
and  Kratu.  And  Marichi's  son  is  Kasyapa,  and  from  Kasyapa 
have  sprung  these  creatures.  Unto  Daksha  (one  of  the  Praja- 
patis)  were  born  thirteen  daughters  of  great  good  fortune. 
Tlie  daughters  of  Daksha  are,  O  tiger  among  men  and  prince 
of  the  Bharata  race,  Aditi,  Diti,  Danu,  Kala,  Danayu,  Sinhi- 
ka,  Krodha,  Pradha,  Viswa,  Vinata,  Kapila,  Muni,  and  Kadru. 
The  sons  and  grand-sons  of  these,  gifted  with  great  energy, 
have  been  infinite.  From  Aditi  have  sprung  the  twelve  Adi- 
tyas  who  are  the  lords  of  the  universe.  And,  O  Bharata,  as 
they  are  according  to  their  names,  shall  I  recount  them  .  to 
thee.  They  are  Dhata,  Mitra,  Aryama,  Sakra,  Varuna,  Angsa, 
Yaga,  Yivaswan,    Pusha,    Savita,  Tashta,  and  Yishuu.    The 

2^ 


186  MAHABHARATA. 

youngest,  liowever,  is  superior  to  them  all  in  merit.  Diti  had 
one  son  called  HLranya-kashipu.  And  the  illustrious  Hiranya- 
kashipu  had  five  sons,  all  famous  throughout  the  worlds.  The 
eldest  of  them  all  was  Prahradha,  the  next  was  Sangljradba  ; 
the  third  was  Anuhrada  ;  and  after  him  were  Shivi  and  Vash- 
kala.  And,  O  Bharata,  it  is  known  everywhere  that  Prahrada 
had  three  sons.  They  were  Yiroehana,  Kumva,  and  Nikumva. 
And  unto  Virochana  was  born  a  son,  Vali,  of  great  prowess. 
And  the  son  of  Vali  is  known  to  be  the  great  Asura  Vana. 
And  blessed  with  good  fortune  Vana  was  a  follower  of  Rudra, 
(Siva)  and  was  known  also  by  the  name  of  Mahakala.  And 
Danu  had  forty  sous,  O  Bharata  !  The  eldest  of  them  all  was 
king  Vipra-chitti  of  great  fame.  Sham  vara,  and  Namuchi,  and 
Pnloma ;  Ashiloma,  and  Keshi,  and  Diirjaya;  Ayashira,  Aswa- 
ehira,  and  the  powerful  Aswa-sanku  ;  also  Gagana-murdha,  and 
Vegavana,  and  he  called  Keturaana ;  Swarvanu,  Aswa,  Aswa- 
pati,  Vrishaparva,  and  then  Ajaka ;  and  Aswa-griva,  and 
Sukshma,  and  Tuliundu  of  great  strength ;  Ekapada,  and  Eka- 
chakra,  Virupaksha,  Mahodara  ;  and  Nicliandra,  and  Nikumva, 
Kupata,  and  then  Kapata ;  Sarava,  and  Salava,  Surya,  and 
then  Cfiaudrama;  these  in  the  race  of  Danu  are  stated  to  be 
•well-known.  The  Surya  and  Chandrama  (the  Sun  and  the 
Moon)  of  the  celestials  are  other  persons,  and  not  the  sons  of 
Danu  as  mentioned  above.  The  following  ten  gifted  with  great 
strength  and  vigour  were  also,  O  king,  born  in  the  race  of 
Danu  : — Ekaksha,  Amritapa  of  heroic  courage,  Pralamva  and 
Naraka  ;  Vatapi,  Shatru-tapana,  and  Shat-ha  the  great  Asura; 
Gavishta,  and  Vanayu,  and  the  Danava  called  Dirghajihva. 
And,  O  Bharata,  the  sons  and  the  grand-sons  of  these  were 
known  to  be  countless.  And  Singhika  gave  birth  to  Rahu  the 
persecutor  of  the  Sun  and  the  Moon ;  to  three  others,  Su- 
chandra,  Chandra-hauta,  and  Chandra-pramardana.  And  the 
countless  progeny  of  Krura  (Krodha)  were  as  much  crooked  and 
wicked  as  herself.  And  the  tribe  was  wrathful,  of  crooked 
deeds,  and  persecutors  of  their  foes.  And  Danayu  also  had 
four  sons  who  were  bulls  among  the  Asuras.  They  were  Viks- 
hara,  Vala,  Vira,  and  Vritra  the  great  Asura.  And  the  sons 
of  Kala  were  all  like  Kala  (Yama)  himself  and  emiters   of  all 


ADIPARVA.  187 

foes.  Ami  tliey  were  of  great  fame,  of  jrreat  energy  and 
oppressors  of  all  foes.  And  the  sons  of  Kala  were  Vinashana ; 
and  Krodha,  and  then  Krodha-hanta,  and  Krodha-shatru. 
And  there  were  many  others  among  the  sons  of  Kala.  And 
Sukra  the  son  of  a  Rishi  was  the  chief  priest  of  the  Asuras. 
And  the  celebrated  Sukra  had  four  sons  who  were  priests  of 
the  Asuras.  And  they  were  Tashtadhara  and  Atri  and  two 
others,  Raudra  and  Karmi.  They  were  like  the  Sun  him- 
self in  energy,  and  devoted  to  Brahma  and  the  welfare  of  the 
worlds. 

"  Thus  liath  been  recited  by  me,  as  heard  in  the  Purana, 
the  progeny  of  the  gods  and  the  Asuras  both  oi  great  strength 
and  energy.  I  am  incapable,  O  king,  of  counting  the  des- 
cendants of  thes€,  countless  as  they  are  and  not  much  known 
to  fame. 

"  And  the  sons  of  Vinata  were  Tarkhya,  Arishta-nemi,  and 
then  Gadura  and  Aruna,  Aruni,  and  Varuni.  And  Shesha, 
Ananta,  Vasuki,  Takshaka,  Kurma,  and  Kulika,  are  known 
to  be  the  sons  of  Kadru  ;  and  Bhima-sena,  Ugra-sena,  Su- 
parna,  Varuna,  Gopati,  and  Dhritarashtra,  and  Surya-varcha 
the  seventh  ;  Satyavak,  Arkapania,  Prayuta,  Bhima,  and  Chi- 
traratha  known  to  fame,  of  great  learning,  and  the  controller 
of  his  passions,  and  then  Shalishira,  and,  0  king,  Parjannya, 
the  fourteenth  in  the  list;  Kali,  the  fifteenth,  and  Narada, 
the  sixteenth ;  these  Devas  and  Gandharvas  are  known  to  be 
the  sons  of  Muni  (Dak^-ha's  daughter  as  mentioned  before.)  I 
shall  recount  many  others,  O  Bharata  !  Anavadya,  Manii, 
Vansa  A  sura,  Margana-pria,  Anupa,  Suvaga,  Vasi,  were  the 
daughters  brought  forth  by  Pradha.  Sidha,  and  Purna,  and 
Varhi,  and  Purnayu  of  great  fame  ;  Brahmachari,  Ratiguna,  and 
Suparna  who  was  the  seventh;  Viswavasu,  Vanu,  and  Shuchandra 
who  was  the  tenth,  were  also  the  sons  of  Piadha  ;  and  they  were 
gods  some  of  them  and  some  Gandharvas.  And  it  is  also  known 
that  this  Pradha  of  great  good  fortune  by  the  celestial  Rishi 
(  Kasyapa  her  husband  )  brought  forth  the  sacred  race  of  the 
Apsaras.  Alamvusa,  Misra-keshi,  \'i'Ivut-parna,  Tilot-tama, 
Aruna,  Rakshita,  Ramva,  Monorama,  Keshini,  Suvalm,  Surata 
Surtija,   Supria,   were  the   daughters,   and.  Ativahu,  and   the 


18S  MAffABHARATA; 

celebrated  Haba  and  Hiihu,  and  TumviiriT  were  the  sons — the? 
best  of  Gandharvas — of  Prodha.  And  Amrita,  the  Brahmanas, 
kine,  Gandharvas,  and  Apsaras,  wei'e  born  of  Kapila  as  stated 
in  the  Parana. 

"Thus  hath  been  recited  to  thee  by  me  the  birth  of  all 
creatures  duly — of  Gandharvas  and  Apsaras,  of  Snakes,  Supar- 
nas,  Rudras,  and  Marutas  ;  of  kine  and  of  Brahinanas  blessed 
with  great  good  fortune  and  of  sacred  deeds.  And  this  account, 
(if  read)  extendeth  the  period  of  life,  is  sacred,  worthy  of  all 
praise,  and  giveth  pleasure  to  the  ear.  It  should  be  always 
heard  and  recited  to  others,  in  a  proper  frame  of  mind. 

"He  who  duly  readeth  this  account  of  the  birth  of  all  high- 
soiiled  creatures,  in  the  presence  of  the  gods  and  Brahmanas, 
©btaineth  large  progeny,  good  fortune,  and  fame,  and  attaineth 
also  to  excellent  Avorlds  hereafter." 

And  so  ends  the  sixty-fifth  Section  in  the  Sambhava  of  the 
Adi  Purva, 


Section  LXYI. 

(Sambhava  Parva  continued.) 

Vaisampayana  said,  "  It  is  known  that  the  spiritual  sons  of 
Bralima  were  the  six  great  Rishis  (already  mentioned.)  There 
was  another  of  the  name  of  Sthanw^  And  the  sons  of  Sthanu 
gifted  with  great  energy  were,  it  is  known,  eleven.  They 
were  Mriga-vj^adha,  Sai'pa,  Niriti  of  great  fame  ;  Ajaikapat, 
Ahivradhna  and  Pinaki  the  oppressor  of  foes  ;  Dahana,  and 
Iswara,  and  Kapali  of  great  splendour  ;  Sthanu,  and  the  illus- 
trious Bharga.  And  these  are  called  the  eleven  Rudras.  lb 
hath  been  already  said,  that  Marichi,  Angira,  Atri,  Pulastya, 
Pulaha,  and  Kratu — these  six  great  Rishis  of  great  energy — 
are  the  sons  of  Brahma.  It  is  well-known  in  the  world  that 
Angira's  sons  are  three,^ — ^Vrihaspati,  Utatliya,  and  Samvarta, 
all  of  rigid  vows.  And,  O  king,  it  is  said  that  the  sons  of 
Atri  are  numerous.  And  being  great  Rishis  they  are  all  con- 
versant with  the  Vedas,  crowned  with  ascetic  success,  and  of 
souls  in  perfect  peace.  And,  O  tiger  among  kings,  the  sons 
)of  -Pulastya  of  great  wisdom  are  the    Rakshagas,    Monkeys^ 


ADlPARVA,  1S9 

Kinnaras   ( balf-raen   and   half-horses  ),    and   Yakshas.    And, 
O  king,  the  sons  of  Pulaha  were,  it   is  said,  the   Salavas  (  the 
"winged   insects  ),   the   lions,   the  Kimpurushas  (half-lions  and 
lialf-inenX   the  tigers,   bears,    and    wolves.     And   the   sons    of 
Kratu,  sacred    as    sacrifices,   were   the   companions   of   Surya, 
(the  Valakhilyas),  known  in  the  three  worlds   and  devoted    to 
truth  and   vows.     And,    O  thou   protector   of  the    Earth,    the 
illustrious  Rishi  Daksha,  of  soul  in  complete  peace,    and   greait 
asceticism,  sprung  from  the    right   toe    of  Brahma.     And  from 
the  left  toe   of  Brahma   sprang    the   wife  of  the    high-souled 
Daksha.     And  the  Muni  (Daksha)  begat  in  her  fifty  daughters ; 
and  all  those  daughters   were  of  faultless   features   and   limbs, 
and  of  eyea  like  lotus    leaves.     And   the   Prajapati   Daksha, 
not  having  any  sons,  made   those    daughters   his   PutriJcas  (so 
that  their  sons  might  belong  both   to  himself  and    their   hus- 
bands.)    And  Daksha  bestowed    according  to   the  sacred  ordi- 
nance,   ten   of    his   daughters   on  Dharma,    tvventy-seven   on 
Chandra  (the  Moon),  and  thirteen  on    Kashyapa.     Listen  as  I 
recount   the     wives    of    Dharma     according   to   their  names  ! 
They  are  ten  in  all — Kirti,  liaksmi,  Dhriti,  Medha,  Pushti,  Sra- 
dha,   Kria,   Budhi,   Lajja,  and  Mati.     These   are  the  wives   of 
Dharma  as  appointed   by  the   self-create.     It   is   known  also 
throughout  the    worlds  that  the  wives  of    Shoma   (Moon)   are 
twenty-seven.     And   the  wives  of  Shoma,   all  of    sacred  vows, 
are  employed  in  indicating  time  ;  and  they  are  the  Nakshattras 
and  the  Yoginis  and  they  became   so    for  assisting  the  courses 
of  the  worlds. 

"And  Brahma  had  another  son  named  Manu.  And  Manu 
had  a  son  of  name  Prajapati.  And  the  sons  of  Prajapati  were 
ei»ht  and  were  called  the  Vasus  whom  I  shall  name  in  de- 
tail.  They  were  Dhara,  Dhruva,  Shoma,  Aha,  Anila,  Anala, 
Pratyusa,  and  Prabhasa.  These  eight  are  known  as  the  Vasus, 
Of  these,  Dhara  and  the  truth-knowing  Dhruva  were  born  of 
Dhurara;  Chandrama  (  Shoma)  and  Shasana  (Anila)were  bom 
of  the  amiable  Shasa  ;  Aha  was  the  son  of  Rata  ;  and  Hu- 
tashana  (Anala)  of  Shandilya  ;  and  Pratyusha  and  Prabhasa  Averc 
the  sons  of  Prabhata.  And  Dhara  had  two  sons,  Dravina  and 
Hutahavyavaha.   And  the  son  of  Dhiuva  is  the  illugtrious  Kal» 


390  MAHABEARATA. 

(Time)  the  destroyer    of  the   worlds.     And  Shoma's  son  i8  the 

resplendant  Varcha.     And  Varcha  begets  in  hia   wife  Manohara 

three   sons— Shishira,   Prana,    and   Ramana.     And  the  sons  of 

Aha    were  Jyoti,    Shama,  Slianta,    and   also    Muni.     And  the 

son   of  Agni  is   the  handsome    Kuraara  born  in    the  forest   of 

reeds.    And   he  is  also  called  Kartiheya  because  he  was  reared 

by    Krittika   and    the  others.     And  after  Kartikeya  were  born 

his   three   brothers    Shakha,    Vishakha,  Naigameya.     And  the 

wife  of  Anila  is  Shiva.     And  Shiva's  sons  were    Manajava  and 

Avijnata-gati.     These  two  were  the  sons  of  Anila.     The  son  of 

Pratyusha,    you    must  know,  ia    the    Rishi  by    name    Devala. 

And  Devala  had  two  sons  who  were  both  exceedingly   forgiving 

and  of  great  mental  power.     And  the  sister  of  Vrihasptai,  the 

first  of  women,    uttering  the  sacred   truth,    engaged  in  ascetic 

penances,  roamed  over  the    whole  Earth.     And  she  became  the 

wife  of  Prabhasha  the  eighth  Vasu.  And  she  begat  the  illustrious 

Viswakarma  the  founder  of  all  arts.     And  he  was  the  originator 

of  a    thousand  arts,    engineer  of  the   immortals,  the   maker  of 

all  kinds  of  ornaments,    and  the  first  of  artists.     And  he  it  was 

who  constructed  the  celestial   cars  of    the  gods.     And  mankind 

are  enabled  to  live  in  consequence  of  the    inventions    of  that 

illustrious   one.     And  he  is  worshipped  for  that  reason  by  men. 

And  he  is  eternal  and  immutable  this^-Viswakarraa. 

"  And  the  illustrious  Dharma,  the  dispenser  of  all  happi- 
ness, assuming  a  human  countenance  came  out  through  the 
right  breast  of  Brahma.  And  Ahasta  (Dharma)  hath  three  ex- 
cellent sons  capable  of  charming  every  creature.  And  they 
are  Shama,  Kama,  and  Harsha.  (Peace,  Desire,  and  Gladness,) 
And  by  their  energy  they  are  supporting  the  worlds.  And  the 
wife  of  Kama  is  Rati,  of  Shama  is  Prapti ;  and  the  wife  of 
Harsha  is  Nanda.  And  upon  them,  indeed,  are  the  worlds 
made  to  depend  (for  all  that  their  inhabitants  do.) 

"And  the  son  of  Marichi  is  Kasyapa.  And  Kasyapa's  offs- 
pring are  the  gods  and  the  Asuras.  And  therefore  is  Kasyapa 
the  Father  of  the  worlds.  And  Tastri,  of  the  form  of  .(a  mare) 
Vadava,  became  the  wife  of  Savitri.  And  she  gave  birth,  in 
the  skies,  to  two  greatly  fortunate  twins  the  Aswinas.  And,  O 
king,  the  sons  of  Adili  are   twelve   with   Indra   heading    them 


ADI  PARVA,  391 

all.  And  the  youngest  of  them  all  was  Vishnu  upon  whom  are 
the  worlds  dependent. 

"These  are  the  thirty  three  gods  (eight  Vasus,  eleven  Rudrag, 
twelve  Adityas,  Prajapati,  and  Vashatkara).  And  I  shall  now 
recount  their  pro;:;eny  according  to  their  Pakshas,  Kulas,  and 
Ganas.  The  Rudras,  the  Sadhyas,  the  Marutas,  the  Vasus,  the 
Bhargavas,  and  the  Viswadevas  are  each  reckoned  as  a  Paksha. 
Gadura  the  son  of  Vinata  and  the  miglity  Aruna  also,  and  the 
illustrious  Vrihaspati  are  reckoned  among  tiie  Adityas.  The 
twin  Aswinas,  all  annual  plants,  and  all  inferior  animals,  are 
reckoned  among  the  Guhyakas. 

"These  are  the  Ganas  of  the  gods  recited  to  thee,  O  king  ! 
This  recitation  washes  men  of  all  sins. 

"  The  illustrious  Bhrigu  came  out,  ripping  open  the  breast 
of  Brahma.  The  learned  Sukra  is  Bhrigu 's  son.  And  the 
learned  Sakra  becoming  a  planet  and  engaged  according  to  the 
command  of  the  self-existent  in  pouring  and  withholding  rain, 
and  in  despensing  and  remitting  calamities,  for  sustaining  the 
lives  of  all  creatures  in  the  three  worlds  traverses  through  ilie 
skies.  And  the  learned  Sukra,  of  great  intelligence  and  wis- 
dom, of  rigid  vows,  leading  the  life  of  a  Brahmachari,  divided 
himself  in  twain  by  power  of  asceticism,  and  became  the  spiri- 
tual guide  of  both  the  Daityas  and  the  gods.  And  after  Sukra 
was  thus  employed  by  Brahma  in  seeking  the  welfare  (of  the 
gods  and  the  Asuras),  Bhrigu  begat  another  excellent  son. 
This  was  Chyavana  who  was  like  the  blazing  sun,  of  virtuous 
soul,  of  great  fame.  And  he  came  out  of  his  mother's  womb 
in  anger  and  became  the  cause  of  his  mother's  release,  O  king, 
(from  the  hands  of  the  Rakshasa.)  And  Arushi,  the  daughter 
of  Manu,  became  the  wife  of  the  wise  Chyavana.  And  in  her 
was  born  Aurva  of  great  reputation.  And  he  came  out  rip- 
ping open  the  thigh  of  Arushi.  And  Aurva  begat  Richika. 
And  Richika  in  his  boyhood  even  became  possessed  of  great 
power  and  energy,  and  of  every  virtue.  And  Richika  begat 
Jamadacjni.  And  the  hicjh-souled  Jamadagni  had  four  sons. 
And  the  youngest  of  them  all  was  Rama  (Parashurama).  And 
Rama  was  sui>erior  to  all  his  brothers  in  tlie  possession  of  good 
qualities,     Aad  he  was  skilful  in  all  weapons,  and  became   the 


192  MAHABHARATA. 

slayer  of  the  Kshatrias.  And  he  had  his  passions  under  com- 
plete control.  And  Aurva  had  an  hundred  sons  with  Jamadagni 
the  eldest.  And  these  hundred  sons  had  offspring  by  thousands 
spread  over  this  Earth. 

"  And  Brahma  had  two  other  sons,  viz,  Dhata  and  Vidhata, 
who  stayed  with  Manu.  Their  sister  is  the  auspicious  Laksmi^ 
having  her  abode  amid  lotuses.  And  the  spiritual  sons  of* 
Laksnii  are  the  sky-ranging  horses.  And  the  daughter  bora 
of  Sukra,  named  Divi,  became  the  eldest  wife  of  Varuna.  In 
her  were  born  a  son  named  Vala,  and  a  daughter  named  Sura 
(wine)  giving  joy  unto  the  gods.  And  Adharma  (Sin)  was 
born  when  creatures  (from  want  of  food)  began  to  devour  each 
other.  And  Adharma  always  destroys  every  creature.  And 
Adharma  had  Niriti  for  his  wife,  whence  the  Rakshasas  who 
are  called  Nairitas  (offspring  of  Niriti.)  And  she  hath  also 
three  other  cruel  sons  always  engaged  in  sinful  deeds.  They 
are  Vaya  (fear),  Mahavaya  (terror),  and  Mrityu  (Deatb)  who 
is  always  engaged  in  slaying  every  created  thing.  And  all- 
destroyer  as  he  is,  he  hath  no  wife,  and  no  son.  And  Tamvd 
brought  forth  five  daughters  known  throughout  the  worlds. 
They  are  Kaki  (crow),  Shyeni  (hawk),  Vashi  (hen),  Dhrita-rasli- 
tri  (goose),  and  Shuki  ([)arrot).  And  Kaki  brought  forth  the 
crows ;  Shyeni,  the  hawks ;  Vashi,  the  cocks  and  vultures  ; 
Dhrita-rashtri,  all  ducks  and  swans ;  and  she  also  brought  forth 
all  Chakravakas ;  and  the  fair  Shuki  of  amiable  qualities  and 
possessing  all  auspicious  signs  brought  forth  all  the  parrots. 
And  Krodha  gave  birth  to  nine  daughters  all  of  wrathful 
disposition.  And  their  names  were  Mrigl,  Mrigamanda, 
Hari,  Bhadrammia,  Matangi,  Sharduli,  Sheta,  Suravi,  and 
the  agreeable  Siirasd  blessed  with  every  virtue.  And,  0  thou 
foremost  of  men,  tlie  offspring  of  Mrigi  are  all  animals  of  the 
deer  species.  And  the  offspring  of  Mrigamanda  are  all  ani- 
mals of  the  bear  species  and  those  called  Srimara  (swift-footed.) 
And  Bhadramana  begat  the  celestial  elephant  Airavata  for  her 
eon.  And  the  offspring  of  Hari  are  all  animals  of  the  monkey 
species  endued  with  great  activity  and  also  all  the  horses.  And 
those  animals  also  that  are  called  Golangula  (the  cow-tailed) 
are  said   to   be   the   offspring   of  Hari,     And   Shwduli  begat 


ADi  PARVA,  193 

lions  and  tigers  in  numbera,  and  also   leopards    and,  no   doubt 
of  it,  all  other  strong  animals.     And,  0    kino;,  the  offspring   of 
Matangi  are  all    the    elephant!?.     And   Sheta   begat    the   large 
elephant  known    by   the   name   of  Sheta   endued   with   great] 
speed.     And,  O    king,  Suravi   gave    birth    to  two   daughters, 
tlie  amiable  Rohini   and   the  far-famed    Gandharvi.     And,  O 
Bharata,  she  had  also  tAvo  other  daughters  named  Vimala   and 
Anala.     From  Rohini  have   sprung   all   kine,  and    from   Gan- 
dharvi all  animals  of  the  horse  species.     And  Anala  begat   the 
seven  kinds  of  trees  yielding  pulpy  fruits.     (They  are  the  do.te, 
the  palm,  the  hintald,  the  tali,  the   little  date,  the   nut,  and 
the   cocoanut. )     And   she  had  also   another   daughter   called 
ShitJci  (the  mother  of  the  parrot  species.)     And    Surasa    begafc 
a  son  called    Knnha  (a  species  of  long-feathered    birds.)     And 
Shyeni,   the  wife    of  Aruna,   gave  birth    to  two   sons  of  great 
energy  and  strength  named   Savipati  and  the   mighty  Jatayw. 
Surasa  also  begat  the  Nagas  and  Kadru  the  Pannagas  (snakes.) 
And  Vinata  begat  two  sons  Gadura  and    Aruna   known   exten- 
sively.    And,  O  king  of  men,  O  thou  first   of  intelligent  per- 
sons, thus  hath  the  genealogy    of  all   the    principal   creatures 
been  fully  described  by  me.     By    listening   to    this    a   man    is 
fully  cleansed  from  all  his  sins,  and  acquireth  great  knowledge, 
and  finally  attaineth  to  the  first  of  states  in  after  life." 

And  thus  endetb  the  sixty-sixth   Section  in  the    Sambhava 
of  the  Adi  Parva. 


Section  LXVIL 

(Sambhava  Parva  continued.) 

Janamejaya  said,  "Worshipful  one,  I  wish  to  hear  from 
thee  in  detail  about  the  birth,  among  men,  of  the  gods,  the 
Dauavas,  the  Gandharvas,  the  Raks^has,  the  lions  the  tif^ers 
and  other  animals,  the  snakes,  the  birds,  in  fact,  of  all  crea- 
tures !  I  wish  also  to  hear  about  the  acts  and  achievements 
of  these,  in  due  order,  after  they  became  incarnate  in  human 
forms  !" 

Vaisampayana  said,  "  0  king  of  men,  I  shall  first  tell  thee 
all  about  those  celestials  and  Dauavas   that  were  born  among 

25 


194  MA«Ai3HAKATA. 

men.     The  first  of  D;iiiav;i3  who  was  known   by    the   name  of 
Vipra-chitti  became  that  bull  among   men   noted    as   Jarasau- 
dha.     And,  O  king,  that  son  of  Diti  who  was   known   as   Hi- 
ranya-kasipu    was    known   in    this    world    among    men    as  the 
powerful  Shishupala.     He  who  had  been  known  as  Sang-hlatla, 
the   younger    brother   of    Prahlada,   became    among    men    the 
famous  Salya, — that  bull  amongst  the  Vahlikas.     The   spnted 
Auuhlad  wlio  had    been    the  youngest    became    note'i    in  the 
world  as  Dhrista-ketu.     And,  O    king,  that    son   of  Diti    who 
hud  been  known  as  Shivi  became  on  earth  the  famous  monarch 
Druma.     And  he  who  was  known  as  the  great  Asura  Vashkala 
became  on  earth  the  great  Bhaga-datta.     The  five  great  Asuras 
gifted  with  great  energy,  Aya-shira,  Aswa-shira,  the    spirited 
Aya-shanku,  Gagana-murdha,    and    Vegavana-,  were   all    born 
in  the  royal  line  of  Kekaya   and    all    became    great   monarchs. 
That  other  Asura  of  mighty  energy   who    was    known   by  the 
name  of  Ketumana  became  on   earth    the   monarch  Amitouja 
of  terrible  deeds.     That  great  Asura  who  was  known  as  Swar- 
vanu  became  on  earth  the  monarch  Ugra-seua   of  fierce   deeds. 
That  great  Asura  who  was  known  as   Aswa    became    on    earth 
the   monarch   Asoka  of  exceeding    energy  and   invincible    in 
battle.     And,    O   king,    the   younger   brother   of    Aswa   who 
was  known  as  Aswapati,  a  son  of  Diti,  became   on   earth   the 
mighty  monarch  Hardikya.     The   great  and   fortunate   Asura 
who  was   known  as    Vrisha-parva   became   noted  on   earth  as 
king  Dhirgha-prajna.     And,  O  king,  the  younger   brother   of 
Vrisha-parva  who  was  known  by  the   name    of  Ajaka   became 
noted  on  earth   as    king    Shalya.     The    powerful    and   mighty 
Asura  who  was  known  as  Aswa-griva  became   noted   on   earth 
as  king  Rocha-mana.     And,  O  king,  the  Asura  who  was  known 
as  Sukama,  endued  with  great  intelligence  and  whose   achieve- 
ments also  were  great,  became  on  earth  the   famous  king  Vri- 
had-ratha.     And  that  firrft  of  Asuras  who  was   known    by    the 
name  of  Tuhunda  became  noted  on  earth  as  the  monarch  Sena- 
¥indu.      That   Asura  of   great  strength    who  was    known   as 
Ishupa   became    the    monarch  Nagua-jita   of  famous    prowess. 
The  great  Asura  who  was  known  as    Ekachakra    became  noted 
QHk  ^arth  as  PriU-viudhya,  The  great  Asuru  Virunaksha  capabk 


ADIPARVAi  1^5= 

of  displaying  various  modes  of  fight   became    noted   on    earth 
as  king  Chitravarma.     The  first  of  Danavas,    the  heroic  Hora> 
who  quelled  the  pride  of  all  foes  became  on  earth  the    famous 
and  fortunate  Suvahu.     The  Aaura  Suliara  of  great  energy  and 
the  destroyer  of  foemen  became  noted  on  earth  as  king  Vahli- 
ka.     That  best  of  Asuras  called    Nichandra    whose    face   was 
as  handsome  as  that  of  the  Moon  became   noted    on    earth    as 
the    fortunate   monarch    Munja-kesha.     That  A  sura  of  greafe 
intelligence  called  Nikumbha  Avho    v/as    never   vanquished    in 
battle  was  born  on  earth  as  king   Devadhipa   the    first   among 
monarchs.      That    great   Asura  known    amongst    the    sons   of 
Diti  by  the  name  of  Sharava  became  on  earth  the   royal   sage 
called  Paurava.     And,  0  king,    the  great    Asura   of  exceedin/5 
energy,  the  fortunate  Kupatha  was  born    on    earth   as    the  fa- 
mous monarch  Suparsha.     The  gr^at  Asura,  O  king,  who    wag 
called  Kratha  was  born  on  earth  as  the  royal  sage  Parvatya   of- 
form  resplendent  like  a   golden    mountain.     He    amongst?ii  the 
Asuras   who   was   known    as   Shalava   the    second  became  on 
eartli  the  monarch  Prahlad  in  the  country  of  the  Vahlikas.  Tha 
foremost  among  t!ie   sons   of    Diti    knov/n    by  the   name    of 
Chandra  and    handsome  as  the    lord   of  the   stars   himself  be- 
came  on    earth    noted   as    Chandra-varina    the    king    of    the 
Kambojas.     That  bull  amongst  the  Danavas   who   was   known 
by  the  name  of  Arka  became  on  earth,  O  king,  the  royal    sage 
Rishika.     That   best   of  Asuras  v/ho   was  known    as   Mritapa 
became  on  earth,  O  best  of  kings,    the   monarch    Paschimanu- 
paka.      That   great    Asura    of    surpassing   energy    known    as 
Garishta  became  noted    on    earth   as   king  Druma-sena.     The 
great  Asura   who    was    knov/n    as    Mayura    became   noted   on- 
earth  as  the  monarch  Visv^a.  He  who  v/as  known  as  the  young- 
er  brother  of  Mayura  became  noted   on  earth    as  the   monarch 
Kalakirti.     The  mighty    Asura   who   was    known  as  Chandra- 
hanta  became  on  earth    the   royal   sage    Sunaka.     The   great 
Asura  who   was   called   Chandra- vinashana   became    noted   on 
earth  as  the  monarch  Janaki.     That   bull    amongst   the  Dana- 
vas, O  prince  of  the  Kuru  race,  who  was  called  Dhirgha-jihva, 
became  noted  on  earth  as    Kashi-raja,     The    Graha   who    was 
brought  forth  by  Singhika  and  who   persecuted   the  Sun   and 


196  MAHABHAEATA^ 

tlie  Moon  because  noted  on  earth  as  tlic  monarch  Kialha« 
The  eldest  of  the  four  sods  of  Danayu  who  was  known  by 
the  name  of  Vikshara  became  on  earth  the  spirited  monarch 
Vasumitra.  The  second  brother  of  Vikshara — that  great 
Asura,  was  born  on  earth  as  the  king  of  the  country  called 
Pandya.  That  best  of  Asuras  who  was  known  by  the  name 
of  Valina  became  on  earth  the  monarch  Paundra-raatsyaka. 
And,  O  king,  that  great  Asura  who  was  known  as  Vilra  be- 
came on  earth  the  royal  sage  known  by  the  name  of  Mani- 
mana.  That  Asura  who  was  the  younger  brother  of  Vitra 
and  known  as  Krodha-hanta  became  noted  on  earth  as  king 
Danda.  That  other  Asura  who  was  known  by  the  name  of 
Krodha-vardliana  became  noted  on  earth  as  the  monarch 
Danda-dhara.  The  eight  sans  of  the  Kaleyas  that  were  born 
on  earth  all  became  great  kings  endued  also  with  the  prowess 
of  tigers.  The  eldest  of  them  all  became  king  Jayat-sena  in 
Magadha.  Tiie  second  of  them,  in  prowess  like  ta  Indra,  became 
noted  on  earth  as  Aparajita.  The  third  of  them,  endued 
with  great  energy  and  power  of  producing  deception,  was  born 
on  earth  as  the  king  of  the  Nishadhas  gifted  with  great 
prowess.  That  other  amongst  them  who  was  known  as  the 
fourth  was  noted  on  earth  as  Sreniman,  that  best  of  royal  sages. 
That  great  Asura  amongst  them  who  was  the  fifth  became 
noted  on  earth  as  king  Mahouja  the  oppressor  of'  enemies. 
That  great  Asura  possessing  great  intelligence  who  was  the 
sixth  of  them  became  noted  on  earth  as  Abhiru  that  best  of 
royal  sages.  The  seventh  of  them  became  known  through- 
out the  earth,  from  the  centre  to  the  sea,  as  king  Samudra- 
scna  well-acquainted  with  the  truths  of  the  Dharma  Shasti'as, 
The  eiglith  of  the  Kaleyas  known  as  Vrihat  became  on  earth 
a  virtuous  king  ever  engaged  in  the  good  of  all  creatures.  The 
mighty  Danava  known  by  the  name  of  Kukshi  became  known 
on  earth  as  Parvatia  of  form  resplendent  as  a  golden  moun- 
tain. The  mighty  Asura  Krathana  gifted  with  great  energy 
became  noted  on  earth  as  the  monarch  Suryaksha.  The  great 
Asura  of  handsome  features  known  by  the  name  Surya,  be- 
came on  oarth  the  monarch  of  the  Vahlikas  by  name  Darada, 
the  loicmoot   ul    hII  kings,      And.    0   king,     froua    the  tribe 


ADirAllVA.  197 

of  Agiiras  called  KroJhavasa,  of  whom  I  Lavo  already  spoken 
to  thee,  were  born  many  heroic  kings  on  earth.  Madraka, 
and  Karna-veshta,  Sidhartha,  and  also  Kitaka  ;  Suvira,  and 
Suvahu,  and  Mahavira,  and  also  Vahlika ;  Kratha,  Vichitra, 
Saratha,  and  tho  handsome  king  Nila ;  and  Chiravasa,  and 
Bhumi-pala;  and  Dmtavakra,  and  he  who  was  called  Durjaya  ; 
that  tiger  amongst  kings  named  Rukmi,  and  king  Janamejaya  ; 
Ashada,  and  Vahu-vega,  and  also  Bhuriteja  ;  Ekalavya,  and 
Sumitra,  Vatadhana,  and  also  Gomukha ;  the  tribe  of  kin-'-s 
called  the  Karushakas,  and  also  Khema-dhurti ;  Srutayu,  and 
Udvaha,  and  also  Vrihat-sena ;  Kshema,  Ugra-tiitha,  the  king 
of  the  Kalingas;  and  Matiman,  and  he  who  was  known  as  king 
Iswara;  these  first  of  kings  were  all  born  of  the  Asnra  class 
called  Krodhavasa, 

"  There  was  also  born  on  earth  a  mighty  Asura  known 
amongst  the  Danavas  by  the  name  of  Kalanemi,  endued  with 
great  strength,  of  grand  achievements,  and  blessed  with  a 
large  share  of  prosperity.  He  be  came  the  mighty  son  of  Ugra- 
sena  and  was  known  on  earth  by  the  name  of  Kansa.  And  he 
who  was  known  among  the  Asuras  by  the  name  of  Devaka  and 
was  besides  in  splendour  like  unto  Indra  himself,  was  born  on 
earth  as  the  foremost  king  of  the  Gandharvas.  And,  O  mon- 
arch, know  thou  that  Drona  the  son  of  Varadwaja,  not  born  of 
any  woman,  sprung  from  a  portion  of  the  celestial  Rishi  Vri- 
haspati  of  grand  achievements.  And  he  was  the  prince  of  all 
bowmen,  conversant  with  all  weapons,  of  mighty  achieve- 
ments, of  great  energy.  Thou  sljouldsb  know  he  was  also  well 
acquainted  with  the  Vedas  and  the  science  of  arms.  And  he 
was  of  wonderful  deeds  and  the  pride  of  his  race.  And,  O 
king,  his  son  the  heroic  Aswathama,  of  eyes  like  the  leaves  of 
lotus,  gifted  with  surpassing  energy  and  the  terror  of  all 
foes,  the  great  oppressor  of  all  enemies,  was  born  on  earth  of 
the  united  portion  of  Mahadeva,  Yama,  Kama,  and  Krodha. 
And  from  the  curse  of  Vashista  and  the  command  also  of 
Indra,  the  eight  Vasus  were  bora  of  Ganga  by  her  husband 
Shantanu.  The  youngest  of  them  was  Visma  the  dispeller  of 
the  fears  of  the  Kurus,  gifted  with  great  intelligence,  conver- 
sant ^Yith  tho  Yedas,  the   first  of  speakers,  and  the  thinner  of 


193  UA^A'BKA'RA'TA. 

the  enemy's  ranks.  And  possessed  of  mighty  energy  and  tlie 
first  of  all  persons  acquainted  with  all  weapons,  he  encountered 
the  iHustrious  Rama  himself  the  son  of  Jamadagni  of  the  Bhriga 
race.  And,  O  king,  that  Brahmana  sage  who  on  earth  was 
known  by  the  name  of  Kripa  and  was  the  embodiment  of  all 
manliness,  was  born  of  the  tribe  of  the  Rudras.  And  the 
mif^hty  charioteer  and  king  who  on  eartli  was  known  by  tlie  name 
of  Sakimi,  that  crusher  of  foe&,  thou  shouldst  know,  O  king^, 
was  Dwapara  himself  (the  third  yioga.)  And  he  who  was 
S  \tyaki  of  sure  aim  and  the  upholder  of  the  pride  of  the  Visni 
race,  that  oppressor  of  foes  was  begotten  of  the  portion  of  the 
gods  called  the  Marutas.  And  that  royal  &age  Drupada  who 
on  earth  was  a  monarch  the  first  among  all  persons  bearing 
arms  was  also  born  of  the  same  tribe  of  the  celestiab.  And^ 
O  king,  thou  shouldst  alsa  know  that  Kritavarma,  that  prince 
among  men,  of  deeds,  unsurpassed  by  any  one,  and  the  fore- 
most of  all  bulls  amongst  Khalrias,  was  born  of  the  portion 
of  the  same  celestials.  And  that  royal  sage  also,  Virata  by 
name,  the  scorcher  of  the  kingdoms  of  others,  and  the  great 
oppressor  of  all  foes,  was  born  of  the  portion  of  the  same 
gods.  That  son  of  Arishta  who  was  known  by  the  name  of 
Hansa  was  born  in  the  Kuru  race  and  became  the  monarch  of 
the  Gandharvas.  He  who  was  known  as  Dhrita-rashtra  born  of 
the  seed  of  Krishna-Dwaipayana,  and  gifted  with  long  arms 
and  great  energy,  a  monarch  besides  of  the  prophetic  eye, 
became  blind  in  consequence  of  the  fault  of  his  mother  and  the 
wrath  of  the  Rishi.  His  younger  brother  possessed  of  great 
strength  and  who  was  really  a  great  being,  known  as  Pandu, 
was  devoted  to  truth  and  virtue  and  was  purity's  self.  And,  O 
king,  thou  shouldst  know  that  he  who  was  known  on  earth  as 
Vidura,  who  was  the  first  of  all  virtuous  men,  who  was  the 
god  himself  of  justice,  was  the  excellent  and  greatly  fortunate 
son  of  the  Rishi  Atri.  The  evil-minded  and  wicked  king 
Duryodhana,  the  destroyer  of  the  fair  fame  of  the  Kurus, 
was  born  of  a  portion  of  Kali  on  earth.  He  it  was  who 
caused  all  creatures  to  be  slain  and  the  earth  to  be  wMsted  ; 
and  he  it  was  who  fanned  the  fire  of  hostility  that  ultimately 
cousuracd  all.     Thcv  who  had  been  the  sons   of   Pulastya    (the 


ABIPARVA.  199 

Rakshasas)  were  born  on  earth  among  men  as  Duryodliana'a 
brotliers — that  century  of  wicked  individuals  commenciug 
with  Dush-shasana  as  tlieir  first.  And,  O  bull  among  tlie 
Bharata  princes,  Durmukha,  Dush-shaha,  and  others  whose 
names  I  do  not  mention,  who  always  supported  Duryodhuna 
(in  all  his  schemes*),  were,  indeed,  the  sous  of  Pulastya.  Ami 
over  and  above  these  hundred,  Dhrita-rashtra  had  one  sou 
named  Yuyutsu  born  of  a  Vaisya  wife." 

Janamejaya  said,  "  0  illustrious  one,  tell  me  the  names  of 
Dhrita-rashtra's  sons  according  to  the  order  of  their  births 
beginning  from  the  eldest." 

Vai.sampayana  said,  "  0  king,  they  are  as  follows  : — Duryo- 

dhaua,  and  Yuyutsu,  and  also  Dush-shasana  ;  Dushshaha,  and 

Dush-shala,  and  then  Durmukha ;  Viving-shati,  and   Vikurna, 

Jala-sandha,  Sulochana;  Vinda   and   Anuvinda,  Dud-dharsha, 

Suvahu,    Dushpradharsana ;     Durmarshana,    and  Durmukha, 

Dushkarna,  and    Kama ;    Chitra   and    Upachitra,  Chitraksha, 

Charuchitra,    and  Angada  ;     Durmada,  and    Dushpradharsha, 

Vivitsu,  Vikata,  Sama ;  Urua-nava,  and    Padma-nava,    Nanda 

and   Upanandaka ;     Senapati,    and    Sushena,  Kundodara   and 

Mahodara ;    Chitra-vahu,  and    Chitra- varma,    Suvarmu,  Dur- 

virochaua  ;  Ayavahu,  Maha-vahu,  Chitrachapa  and  Sukundala  ; 

Bhima-vega,  Bhim-vala,   Valaki,  Bhima-vikramu  ;  Ugrayudba, 

Bhima-shara,  Kanakayu,    Dridhayudha ;    Dridha-varma,  Dn- 

dha-kshatra,  Soma-kirti,  Anudara;    Jara-sandha,   Dridha-sau- 

dha,  Satya-sandha,  Sahasra-vak ;    Ugrasrava,     Ugra-sena,  and 

Kshema-murti ;  Aparajita,  Fanditaka,  Vishalaksha,  Duradhara; 

Dridha-hasta,  and  Suhasta,   Vata-vega  and    Suvarchasa  ;  Adi- 

tya-ketu,  Vahvasi,  Naga-datta  and  Anuyaina;  Nishangi,  Kava- 

chi,  Dandi,    Danda-dhara,    Dhanugraha ;    XJgra,  Bhima-ratha, 

Vira,  Viravahu,  Alolupa ;  Abhaya,  and  Raudra-karma,  also  he 

who   was   Dridha-ratha ;    Ana-dhrishya,    Kunda-veda,    Viravi, 

Dhirgha-lochana;  Dirgha-vahu,  Maha-vahu,  Vyudhoru,  Kaua- 

kangada  ;  Kundaja,  and  Chitraka.     There  was  also  a   daughter 

named  Dush-shala  who  was  over  and  above  the  hundred.     And 

Yuyutsu  who  was   Dhrita-rashtra's   son  by  a    Vaisya  wife  was 

also  over  and  above  the  hundred.     Thus,  O   king,  have    I    re- 

Qit<^d  Xh^  uumgs  of  the  Uundi'<^d  ^qu^  mi  the  uiviue  ulso  oi  tU^ 


200  MAHAEHAKATA, 

d.wgliter  (of  Dhrita-rashtra.)  Thou  hast  now  kno^YU  their 
names  according  to  the  order  of  their  biiths.  All  of  them 
were  heroes  and  great  charioteers,  and  skilled  in  the  art  of 
war.  All  of  them  were,  besides,  versed  in  the  Vedas,  and,  O 
king,  all  of  them  had  crossed  the  Shast^xis.  All  of  them  were 
mighty  in  attack  and  defence,  and  all  were  graced  with  learn- 
ing. And,  0  monarch,  all  of  them  had  wives  suitable  to 
themselves  in  grace  and  accomplishments.  And,  O  king,  when 
the  time  came,  the  Kaurava  nlonarch  bestowed  his  daughter 
Dush-shala  on  Jayadratha  the  king  of  Sindhu  agreeably  to  the 
counsels  of  Sakuni. 

"And,  O   monarch,    know    thou   that   king   Yudhish-thira 
was  a  portion  of  Dharma  ;  that  Bhim-sena  was  of  the  diety  of 
wind;  that  Arjuna  v/as    of  Indra   the   chief  of  the    celestials  ; 
and  that  Nakula  and  Sahadeva,  the  handsomest  beings  among 
all  creatures,  aad  unrivalled  in  beauty  on   earth,  were  similar- 
ly portions  of  the  twin  Aswinas.     And  he  who  was  known   as 
the  migiity  Varcha — the  son  of  Shoma — became  Abhimanyu  of 
wonderful  de^ds,  the  son  of  Arjuna.     And    before  his   incarna- 
tion, O  king,  the  god  Soma  had  said  these  words  to   the   celes- 
t,*ml-i : — 'I  cannot   give  (part  with)  my    son.     He   is   dearer    to 
me  than  life  itself.     Let  this  be  the  compact   and  let  it  not  be 
transgressed.     The  destruction  of  the    Asuras  on    earth  is   the 
work   of  the  celestials    and    therefore  is  it   our  work    as    well. 
Let   this    Varcha   therefore   go    thither  l)ut  let   him   not  stay 
there  long.     Nara,  whose  companion  is  Narayana,  will  take  his 
birth  as  Indra's  son  and,   indeed,    will    be  known  as  Arjuna  the 
mighty  son  of  Pandu.     This  boy  of  mine   shall  be  his  son   and 
become  a  mighty  charioteer   in  his  boyhood.     And  let  him,  ye 
best  of  immortals,  stay  on  earth  for   sixteen  years.     And  when 
he  attaineth  to  his  sixteenth  year   that   war   shall    take  place 
in  which    all    who    are  born  of  your  portions  shall  achieve  the 
destruction  ol  mighty   warriors.     But  a  certain  encounter  shall 
take   place     without    both    Nara    and    Narayana   (taking   any 
part  in  it.)     And,  indeed,  your  portions,  ye  celestials,  shall  fight 
having  made  that  disposition  of  the  forces    which  is  known  by 
the    name   of  the  Chakra-viiha.     And    my    son  shall    compell 
all  foes  to  retreat  before  him,    The  boy  of  mighty  arms  Laving 


&D1PARVA,  Sol 

penetrated  the  impenetrable  Vuha  shall  ran^e  within  it  fear- 
lessly and  send  a  t'ourth  part  of  the  hostile  force,  in  coarse  of 
half  a  day,  unto  the  I'egious  of  tlie  king  of  the  dead.  Then 
numberless  heroes  and  mighty  charioteers  returning  to  the  [ 
charge  towards  the  close  of  the  day,  shall  my  boy  of  mighty 
arms  re-appear  before  me.  And  he  shall  beget  one  heroic  son 
in  his  line  who  shall  continue  the  almost  extinct  Bharata  race,' 
Heai'ing  these  words  of  Shoma,  the  dwellers  of  heaven  replied, 
'So  be  it.'  And  they  then  all  together  applauded  and  worship- 
ped (Shoma)  the  kiug  of  the  stars.  Thus,  0  king,  have  I  re- 
cited to  thee  the  (particulars  of  the)  birth  of  thy  fathers 
father  ! 

"Know  thou  also,  O  monarch,  the  mighty  charioteer  Drishta- 
tlyumna  was  a  portion  of  Agni.  And  know  also  that  Shi- 
khandi,  who  was  at  first  a  female,  was  (the  incarnation  of  )  a 
Rakshasa.  And,  O  thou  bull  of  the  Bharata  race,  they  who 
had  become  the  five  sons  of  Draupadi — those  bulls  amongst 
the  Bharata  princes — were  the  celestials  known  as  the  Viswas, 
Their  names  were  Pritivindhya,  Suta-soma,  Sruta-kirti,  Sata- 
nika  the  son  of  Nakuia,  and  Sruta-sena  endued  with  mighty 
energy. 

"Shura — the  first  of  the  Yadus — was  the  father  of  Vasudeva, 
He  had  a  daughter  called  Pritha  who  in  beauty  was  unrivalled 
on  earth.  And  Shura,  having  promised  in  the  presence  of 
fire  that  he  would  give  his  first-born  child  to  Kunti-bhoja 
the  son  of  his  paternal  aunt  who  was  without  offspring,  gave 
his  daughter  unto  that  monarch  in  expectation  of  his  favors. 
Aud  Kunti-bhoja  thereupon  made  her  his  daughter.  And 
she  was  thenceforth,  in  the  house  of  her  (adoptive)  father, 
engaged  in  attending  upon  Brahmanas  and  guests.  One  day 
she  had  to  attend  upon  the  wrathful  ascetic  of  rigid  vows — 
Durvasha  by  name — acquainted  with  truth  and  fully  conver- 
sant with  the  mysteries  of  religion.  And  Pritha  with  all 
possible  care  gratified  the  v/rathful  Rishi  of  soul  under  com- 
plete control.  And  the  worshipful  one  gratified  with  the  atten- 
tions bestowed  on  him  by  the  maiden  told  her,  '  I  am  satisfied, 
O  fortunate  one,  with  thee  !  By  this  oyiantra  (that  I  am  about 
to  give  thee,  thou  shalt  be  able  to  summon  (to  thy  side)  what-^ 

20 


g02  UAHABHARATA, 

ever  celestials  thou  likep.t.  And  by  tlieir  grace  shall  thon  also 
obtain  chiMren  '/  Thus  axMressed,  the  girl,  (a  little  while 
after)  possessed  witli  curiosity,  summoned,  during  the  period 
of  her  maiden-hood,  the  god  Arka  (Sun.)  And  the  lord  of 
light  tiiereupon  made  her  conceive  and  begat  in  her  a  son  who 
was  the  first  of  all  wielders  of  weapons.  And  from  fear  of 
her  relatives  she  brought  forth  in  sceresy  that  child  who  came 
out  with  ear-rings  and  coat  of  mail.  And  he  was  gifted  with 
the  beauty  of  a  celestial  infant,  and  in  splendour  was  like  unto 
the  maker  of  day  himself  and  every  part  of  his  body  was 
symmetrical  and  well  embellished.  And  Kunti  cast  the  handsome 
thild  into  the  water.  But  the  child  thus  thrown  into  the  water 
was  taken  up  by  the  excellent  husband  of  Radha  and  given 
by  him  to  his  wife  to  be  by  her  adopted  as  their  son.  And  the 
couple  gave  him  the  name  of  Vasu-sena  by  which  appellation 
ihe  child  soon  became  known  all  over  the  land.  And  as  he  grew 
up  he  became  very  strong  and  excelled  in  all  arms.  And  the 
first  of  all  successful  per.^ons,  he  soon  mastered  the  Vedangas. 
And  while  the  intelligent  one  who  ha,d  truth  for  his  streno-th 
was  studying  the  Vedas,  there  was  nothing  he  would  not  give 
to  the  Brahmanas,  At  that  time  Indra — the  oriojinator  of 
all  things — moved  by  the  desire  of  benefiting  his  own  son 
Arjuna,  assuming  the  guise  of  a  Brahmana,  came  to  him  and 
begged  of  the  hero  his  ear-rings  and  natural  armour.  And 
the  hero  taking  ofif  his  ear-rings  and  armour  gave  them  unto 
the  Brahmana.  And  Sakra  (accepting  the  gifts)  presented  to 
the  giver  a  Sakti  (missile  weapon)  surprised  (at  his  open-hand- 
cduess)  and  addressed  him  these  words: — 'O  invincible  one, 
amongst  the  celestials,  Asuras,  men,  Gandharvas,  Nagas,  and 
Rakshasas,  he  at  whom  thou  hurlest  (this  weapon),  that  one 
shall  certainly  be  slain  •'  And  the  son  of  Surya  was  at  first 
known  in  the  world  by  the  name  of  Vasu-sena.  But  for  his 
deeds  he  subsequently  came  to  be  called  Kama.  And  because 
the  hero  of  great  fame  had  taken  off  his  natural  armour  there- 
fore was  he — the  first  son  of  Pritha — called  Kama.  And,  O 
thou  best  of  kings,  the  hero  began  to  grow  up  in  the  Suta 
caste.  And,  O  king,  know  thou  that  Kama — the  first  of  all 
exalted  men — the   foremost  of  all   wielders   of  weapons — the 


kDl  PARVA.  20-3 

feTayer  of  foes — and  the  best  portion  of  the  maker  of  day — was 
the    friend   and   counsellor   of    Duryodhana.     And    he   called 
Vasudeva,  endued  with  great  valor,  was  among  men  a   portion 
of  him    called   Narayana — the   god    of    gods — eternal  !     And' 
Valadeva  of  exceeding   strength   was    a  portion  of  the    Naga 
Shesha.     And,  O  monarch,  know  thou  that  Pradyumna  (Kama) 
of   great   energy   was  Sanat-kumara.     And    in  this   way   the 
portions  of  vai'ious  other  dwellers   of  heaven   became   exalted 
men  in  the  race  of  Vasudeva  increasing  the  glory  thereof.  And, 
O  king,  the  portions  of  the    Gana   of  Apsaras   v/hich    I  have 
mentioned  already,  also  became  incarnate  on    earth    according 
to  Indra's  commands.     And  sixteen  *housand  portions  of  those 
goddesses  became,  O  king,  in  this  world  of  men  the    wives   of 
Yasudeva.     And  a  portion  of  Sri  herself  became   incarnate   on 
earth,  for  the  gratification  of  Narayana,  in  the  line  of  Bhismaka, 
And  she  was  by  name    the   chast;e   Rukmini.     And   the   fault- 
less Draupadi,  slender-v/aisted  like  the  wasp,  was   born  of  the 
portion    of  Shachi  (the  queen  of  the  celestials)   in    the   line  of 
Drupada.     And  she  was  niether  low  nor  tall  in   stature.     And 
she  was  of  the  fragrance   of  the   blue   lotus,  of  ej^es    large   as 
lotus   leaves,  of    thighs  fair    and   round,    of  dense    masses   of 
black  curly  hair.     And  endued  with    every   auspicious   feature 
and   of    complexion   like   that   of    the    emerald,    she   became 
the  charmer  of  the  hearts  of  five    foremost   of  men.     And   the 
two  goddesses  Siddhi  and  Dhriti  became  the  mothers    of  those 
five    and   were    called    Kunti    and    Madri.     And  she  who  wag 
Mati  became  the  daughter  (Gandhari)  of  Suvala. 

"  Thus,  O  king,  have  I  recited  to  thee  all  about  the  in- 
carnations, according  to  their  respective  portions,  of  the  gods, 
the  Asuras,  the  Gandharvas,  the  Apsaras,  and  of  the  Raksh- 
asas.  They  who  were  born  on  earth  as  monarchs  invincible 
in  war,  those  high-souled  ones  who  were  born  in  the  wide 
extended  line  of  the  Yadus,  they  v/ho  were  born  as  mighty 
monarchs  in  other  lines,  they  who  were  born  as  Brahmanas 
and  Kshatrias  and  Vaisyas,  have  all  been  recited  by  me  duly. 
And  this  account  of  the  incarnation  (af  superior  beings  accord- 
ing to  their  respective  portions)  capable  of  bestowing  wealth, 
lame,   offspring,  long  life,  and  success;  should  always  be  heard 


20'4';  MAHARHARIT-S, 

in  a  proper  frame  of  mind.  And  having  listened  to  tliis  account 
of  incarnations,  according  to  their  portions,  of  gods,  Gandharvas, 
and  Rakshasas,  the  hearer  becoming  acquainted  with  the 
creatian,  preservation,  and  destruction  of  the  universe  and 
acquiring  wisdom,  is  never  depressed  even  under  the  mosti 
engrossing  sorrows." 

And  so  ends  the  sixty-seventh  Section  in  the  Sambhava   of 
the  Adi  Parva. 


Section  LXYIII. 
(Sambhava  Parva  continued. ) 

Janamejaya  said,  "O  Brahmana,  I  have,  indeed,  heard 
from  thee  this  account  of  the  incarnation,  according  to  their 
portions,  of  the  gods,  the  Danavas,  the  Rakshasas,  and  also 
of  the  Gandharvas  and  the  Apsaras.  I,  however,  again  desire 
to  hear  of  the  dynasty  of  the  Kurus  from  the  very  beginning. 
Therefore,  O  Brahmana,  speak  of  this  in  the  presence  of  ali 
these  Brahmarshia  \  " 

Vaisampayana  said,  "  O  exalted  one  of  the  Bharata  race, 
the  founder  of  the  Paurava  line  was  Dushmanta  gifted  Avitb 
great  energy.  And  he  was  the  protector  of  the  earth  bounded 
by  the  four  seas.  And  that  king  had  full  sway  over  four  quarters 
of  this  world.  And  he  was  the  lord  also  of  various  regions  in 
the  midst  of  the  sea.  And  that  great  oppressor  of  all  foes 
had  sway  over  the  countries  even  of  the  mlecchas. 

And  during  his  rule  there  were  no  men  of  mixed  castes,  no 
tillers  of  the  soil  (for  the  land  of  itself  yielded  produce),  na 
workers  of  mines  (for  the  surface  of  the  earth  yielded  abun- 
dance), and  no  sinful  men.  All  were  virtuous,  and  did  every 
thing  from  motives,  O  tiger  among  men,  of  virtue.  There 
■was  no  fear  of  thieves,  O  dear  one,  no  fear  of  famine,  no  fear 
of  disease.  And  all  the  four  orders  took  pleasure  in  doing  their 
respective  duties  and  never  performed  religious  acts  for  obtain- 
ing fruition  of  desires.  And  his  subjects  depending  upon  him 
never  entertained  any  fear.  And  Parjannya  (Indra)  poured 
showers  at  tiie  proper  time  and  the  produce  of  the  fields  was 
alwaya  I'uipy  and  juicy.     And  the  earth  was   full   of  all  kinds 


APT  PATIVA,  205 

of  wealth  and  all  kiads  of  animals.  And  the  Brahmanaa 
were  always  engaged  in  their  duties  and  they  were  always 
truthful.  And  the  youthful  monarch  was  endued  with  wonder- 
ful prowess  and  a  j^hysical  frame  hard  as  thunder-bolt  so  that 
he  could,  taking  up  the  mountain  Mandara,  support  it  in  his 
arms  with  its  forests  and  bushes.  And  he  was  well-skilled  ia 
four  kinds  of  encounters  with  the  mace  (hurling  it  at  foes  in  a 
distance,  striking  at  those  that  are  near,  whirling  it  in  the 
midst  of  many,  and  driving  tl»e  foe  before.)  And  he  was 
skilled  also  in  the  use  of  all  kinds  of  weapons  and  in  riding 
elephants  and  horses.  And  in  strength  lie  was  like  unto 
Vishnu,  in  splendour  like  unto  the  maker  of  day,  in  gravity 
like  unto  the  Ocean,  and  in  patience  like  unto  the  E.irth, 
And  the  monarch  was  loved  of  al  1  his  subjects,  and  he  ruled 
his  contented  people  virtuously.  " 

And  thus  ends  the  sixty-eighth  Section    in   the    Sambhava 
of  the  Adi  Parva. 


Section  LXIX. 
(  Sambhava  Parva  continued.  ) 

Janamejaya  said  "  I  desire  to  hear  from  thee  about  the 
birth  and  life  of  the  high-souled  Bharata  and  of  the  origin  of 
Sakuntala.  And,  O  worshipful  one,  I  also  desire  to  hear  all 
about  Dushmanta — that  lion  among  men — and  how  the  hero 
obtained  Sakuntala.  It  behoveth  thee,  O  knower  of  truth  and 
first  of  all  intelligent  men,  to  tell  me    everything.  " 

Vaisampayana  said,  "  Once  on  a  time  (king  Dushmanta)  of 
mighty  arm  and  accompanied  by  a  large  force  went  into  the 
forest.  And  he  took  with  him  also  hundreds  of  horses  and 
elephants.  And  the  force  that  accompanied  the  monarch  was  of 
four  kinds  (foot-soldiers,  charioteers,  cavalry,  and  elephants,) — > 
heroes  armed  with  swords  and  darts  and  bearing  in  their  hands 
maces  and  stout  clubs.  And  surrounded  by  hundreds  of  warriors 
with  Prasa  and  Tomara  (missile  weapons)  in  their  arms,  the 
monarcii  set  out  on  his  journey.  And  with  the  leonine  roar 
of  the  warriors  and  with  the  notes  of  the  conch  and  the 
sound  of  the   drum,    with  the  rumbling  of  the  chariot  wheebjj 


206  MAHAIJHARATA. 

and  with  the  deep  roar  of  the  huge  elephants,  all  mingling- 
with  the  neighing  of  horses  and  the  clashing  of  weapons 
of  the  variously  armed  attendants  in  diversified  dresses,  there 
arose  a  deafening  tumult  while  the  king  was  on  hia  march. 
And  ladies  gifted  with  great  beauty,  from  the  terraces  of  goodly 
mansions,  beheld  that  heroic  monarch  the  achiever  of  hia  own 
fame.  And  the  ladies  saw  that  he  was  like  unto  Sakra,  the 
slayer  of  bis  enemies,  capable  of  repulsing  the  elephants  of  foes. 
And  they  believed  that  he  was  the  wielder  of  the  thunder-bolt 
himself.  And  they  said,  'This  is  that  tiger  among  men  who  in 
war  is  equal  unto  Vasu  in  prowess,  and  in  consequence  of  the 
might  of  whose  arm  there  are  no  foes  left.'  And  saying  this, 
the  ladies  from  affection  gratified  the  monarch  by  showering 
flowers  on  his  head.  And  followed  by  foremost  of  Brahmanaa 
uttering  blessings  all  the  way,  the  king  in  great  gladness  of 
heart  went  towards  the  forest  eager  on  slaying  the  deer.  And 
many  Brahmanas,  Kshatrias,  Vaisyas,  and  Sudras  followed  the 
monarch  who  was  like  unto  the  king  of  the  celestials  seated 
on  the  back  of  a  proud  elephant.  The  citizens  and  other 
classes  followed  the  monarch  for  some  distance.  And  they  at 
last  refrained  from  going  further  at  the  command  of  the  king. 
And  the  king,  then,  ascending  on  his  chariot,  of  winged  speed 
tilled  the  whole  earth  and  even  the  heavens,  with  the  ghav- 
ghm^a  of  his  chariot  wheels.  And  as  he  went  he  saw  around 
him  Si  forest  like  unto  Na}ida7ia  itself  (the  celestial  gardens.) 
And  it  was  full  of  Vihva,  Arkd,  Khddira  (catechu)  Kopithiua, 
and  Dhava  trees.  And  he  saw  that  the  soil  was  uneven  and 
scattered  over  with  blocks  of  stone  loosened  from  the  neigh- 
bouring cliffs.  And  he  saw  that  it  was  v;ithout  Avater  and 
without  human  beings  and  lay  extended  for  many  Yojanas 
around.  And  it  was  full  of  deer  and  lions  and  other  terrible 
beasts  of  prey. 

"  And  king  Dushmanta,  that  tiger  among  men,  assisted  by 
his  followers  and  the  warriors  in  his  train,  agitated  that  forest 
killing  numerous  animals.  And  Dushmanta,  piercing  them 
with  his  arrows,  felled  numerous  tigers  that  were  within  shoot- 
ing range.  And  the  king  wounded  many  that  were  too  distant, 
and  killed  many  that  were  too  near  with  his  heuvy  swoid,   And 


ADl  PARYA,  207 

that  foremost  of  all  wieUlers  of  darts  killed  many  by  hurling 
bis  darts  at  them.  And  well  conversant  \Yitb  the  arts  of 
whirling  the  mace,  the  king  of  immeasurable  prowess  fearless- 
ly wandered  over  the  forest.  And  the  king  roamed  about 
killing  the  inmates  of  the  wilderness  som times  by  his  swords 
and  sometimes  by  fast-descending  blows  of  his  mace  and  heavy 
short  clubs. 

"And  when  the  forest  was  so  agitated  by  the  king  possessed 
•of  wonderful  energy  and  by  the  warriors  in  his  train  delight- 
ing in  warlike  sports,  the  lions  began  thereupon  to  desert  it 
in  numbers.  And  herds  of  animals  deprived  of  their  leaders, 
from  fear  and  anxiety  began  to  utter  loud  cries  as  they  fled  in 
all  directions.  And  fatigued  with  flight  they  began  to  fall 
down  on  all  sides,  unuble  to  slake  their  thirst  having  reached 
river-beds  that  were  perfectly  dry.  And  many  so  falling  were 
eaten  up  by  the  hungry  warriors.  While  others  were  eaten  up 
after  having  been  duly  quartered  and  roasted  in  fires  lit  up 
by  the  warriors.  And  many  strong  elephants  maddened  with 
the  wounds  they  received  and  alarmed  also  beyond  measure 
fled  with  trunks  ujn-aised  on  high.  And  those  wild  elephants 
betraying  tiie  usual  symptoms  of  alarm  by  urinating  and 
ejecting  the  contents  of  their  stomach  and  vomitting  blood 
in  large  quantities  trampled,  as  they  ran,  many  warriors  to 
•death.  And  that  forest  which  had  been  fiill  of  animals  was 
by  the  king  with  his  masses  of  followers  and  .sharp  weapons 
soon  made  bereft  of  lions  and  tigers  and  other  monarchs  of  the 
wilderness." 

And  thus  endeth  the  sixty-ninth    Section  in  the    Sambhava 
of  the  Adi  Parva. 


Section  LXX. 

(Sambhava  Parva  continued.) 

Vaisampayana  said,  "Then  the  king  with  his  followers 
having  killed  thousands  of  animals  entered  another  forest  for 
purposes  of  hunting.  And  attended  by  a  single  follower  and 
fatigued  with  hungrer  and  thirst  he  came  upon  a  large  desert 
on  the  frontiers  of    the  forest.     And  having  crossed    thia    herb- 


208  MAHABHARATA. 

less  plain  the  king  came  upon  another  forest  full  of  the  re- 
treats of  ascetics,  beautiful  to'  look  at,  delighting  the  heart, 
and  of  cool,  agreeable  breezes.  And  it  was  full  of  trees 
covered  with  blossoms,  the  soil  overjjrown  with  the  softest  and 
greenest  grass,  extending  for  many  miles  around,  and  echoing 
with  the  sweet  notes  of  winged  warblers.  And  it  resounded 
also  with  the  notes  uf  the  male  Kokila  and  of  the  shrill  cicala. 
And  it  abounded  with  maguificient  trees  with  outstreched 
branches  forming  a  shady  canopy  overhead.  And  the  bees 
hovered  over  flowery  creepers  all  around.  And  there  were 
beautiful  bowers  iu  every  place.  And  there  was  no  tree  Avith- 
out  flowers,  none  without  fruits,  or  none  that  had  prickles  on 
it,  or  none  that  had  no  bees  swarming  around  it.  And  the 
whole  forest  resounded  with  the  melody  of  winged  choristers. 
And  it  was  decked  with  various  flowers.  And  there  were  re- 
freshing  shades  of  blossoming  trees. 

"  Such  was  the  delicious  and  excellent  forest  that  the  great 
Ibowmau  entered.  And  trees  wath  branches  beautified  with 
clusters  of  flowers  began  to  gently  wave  at  the  soft  breeze  and 
rain  their  flowers  over  the  monarch's  head.  And  the  trees  clad 
in  their  flowery  attire  of  all  colors,  with  sweet-throated 
warblers  perching  on  them,  stood  there  in  rows  with  heads 
toucliing  the  very  heavens.  And  around  their  branches  hang- 
ing down  with  the  weight  of  flowers  the  bees  tempted  by 
the  honey  hummed  in  sweet  chorus.  And  the  king  endued 
with  great  energy  beholding  innumerable  spots  covered  with 
bowers  of  creepers  decked  with  thick  clusters  of  flowers,  from 
excess  of  gladness  became  very  much  charmed.  And  the  forest 
was  exceedingly  beautiful  in  consequence  of  those  trees  ranged 
around  with  flowery  branches  twining  with  each  other  and 
looking  like  so  many  rain-bows  for  gaudiness  and  variety  of 
color.  And  it  was  the  resort  of  bands  of  ascetics  crowned 
with  success,  of  the  Ckaranas,  of  tribes  of  Gandharvas  and 
Apsaras,  of  monkeys  and  Kinnaras  drunk  with  jo3^  Delici- 
ous, cool,  and  fragrant  breezes  conveying  the  effluvia  of  fresh 
flowers  blew  in  all  directions  as  if  tliey  had  come  there  to 
sport  with  the  trees.  And  the  king  saw  that  charming  forest 
,  gifted  with  isuch  beauties,    Audit  was  situate  iu  a  delta  of 


ADIPARVA.  209 

the  river,  and  the  cluster  of  high  trees  standing  together  made 
the  place  look  like  a  gaudy  flatstaff. 

"  And  in  that  forest  which  was  the  resort  of  ever-cheerful 
birds,  the  monarch  saw  a  delightful  and  charming  retreat 
of  ascetics.  And  there  were  many  trees  around  it.  And  the 
sacred  fire  was  burning  within  it.  And  the  king  worshipped! 
that  unrivalled  retreat.  And  he  saw  sitting  in  it  numerous 
Yotls,  Valakhillyas,  and  other  Munis,  And  it  was  adorned 
with  many  chambers  containing  the  sacrificial  fire.  And  the 
flowers  dropping  from  the  trees  had  formed  a  thick  carpeft 
spread  over  the  ground.  And  the  spot  looked  exceedingly 
beautiful  with  those  tall  trees  of  large  trunks.  And  by  it  flowed, 
O  king,  the  sacred  and  transparent  Malini  with  every  species 
of  water-fowl  playing  on  its  bosom.  And  that  stream  infused 
gladness  into  the  hearts  of  the  ascetics  who  resorted  to  it  for 
purposes  of  ablutions.  And  the  king  beheld  on  its  banks  many 
innocent  animals  of  ihe  deer  species  and  was  exceedingly  de- 
lighted with  all  he  saw. 

"And  the  monarch,  the  course  of  whose  chariot  no  foe  could 
obstruct,  then  entered  that  asylum  which  was  like  unto  the 
region  of  the  celestials,  being  exceedingly  beautiful  all  over. 
And  the  king  saw  that  it  was  on  the  margent  of  the  sacred 
stream  which  was  like  the  mother  of  all  the  living  creatures 
residing  in  its  vicinage.  And  on  its  beach  sported  the  Chakra' 
vaka,  and  waves  of  milk-white  foam.  And  there  stood  also  the 
habitation  of  Kinnaras.  And  monkeys  and  bears  too  disported 
in  numbers.  And  there  lived  also  holy  ascetics  engaged  in 
study  and  meditation.  And  there  could  be  seen  also  elephants 
and  tigers  and  snakes.  And  it  was  on  the  banks  of  that 
stream  that  the  excellent  asylum  of  the  illustrious  Kasyapa 
stood  offering  a  home  to  numerous  Rishis  of  great  ascetic  merit. 
And  beholding  that  river,  and  the  asylum  also  washed  by 
that  river  which  was  studded  with  many  islands  and  which 
possessed  banks  of  so  much  beauty, — an  asylum  like  unto  that 
of  Nara  and  Narayuna  laved  by  the  waters  of  the  Ganges, — 
the  king  then  resolved  to  enter  into  that  sacred  abode.  And 
that  bull  among  men,  desirous  of  beholding  the  great  Rishi  of 
ascetic  wealth,  the  illustrious  Kanwa  of  the   race   of  Kasyapa, 

27 


M  MAHABHARATA. 

one  Avho  possessed  every  virtvie  and  who  for  his  splendouf 
could  with  difHciilty  be  gazed  at,  then  approached  tliat  forest 
resounding  with  the  notes  of  maddened  peacocks  and  like 
unto  the  gardens  of  the  great  Gandharva  Chittra-ratha  him- 
self. And  halting  his  army,  consisting  of  flags,  cavalry,  in- 
fantry, and  elephants,  at  the  entrance  of  the  forest,  the 
monarch  spoke  as  follows  : — '  I  shall  go  to  behold  the  mighty 
ascetic  of  Kasyapa'a  race,  he  who  is  without  darkness.  Stay 
ye  here  until  my  return  I ' 

"  And  the  king  having  entered  that  forest  which  was 
like  unto  Indra's  garden,  soon  forgot  his  hunger  and  thirst. 
And  he  was  pleased  beyond  measure.  And  the  monarch,  laying 
aside  all  signs  of  royalty,  entered  that  e;vce'ly:ii  asylum  with 
but  his  minister  and  his  priest,  desirous  of  beholding  that  Rishi 
■who  was  an  indestructible  mass  of  ascetic  merit.  And  the 
king  saw  that  the  aylum  was  like  unto  theregion  of  Brahma, 
There  were  bees  sweetly  humming  here  and  winged  warblera 
of  various  species  pouring  forth  their  melodies  there.  At 
particular  places  tliat  tiger  among  men  heard  the  chaunting  of 
the  Rig  hymns  by  first-rate  Brahmanas  according  to  the  just 
rules  of  intonation.  Other  places  again  were  decked  with 
Brahmanas  acquainted  with  the  ordinances  of  sacrifices,  of 
the  Angas,  and  the  hymns  of  the  Yayurveda.  Other  places 
again  were  filled  with  the  harmonious  strains  of  Sama  hymns 
sung  by  vow-observing  Rishis.  At  other  places  the  asylum 
was  decked  with  Brahmanas  learned  in  the  Aiharva  Veda. 
At  other  places  again  Brahmanas  learned  in  the  Atharva  Veda 
and  those  capable  of  chaunting  the  sacrificial  hymns  of  the 
Sama  were  reciting  the  Sanhitas  according  to  the  just  rules  of 
voice.  At  other  places  again  other  Brahmanas  well-acquainted 
with  the  science  of  ortho-epy  were  reciting  mantras  of  other 
kinds.  In  fact,  that  sacred  retreat  resounding  with  these  holy 
notes  was  like  unto  a  second  region  of  Brahma  himself.  And 
there  were  many  Brahmanas  skilled  in  the  art  of  makinor 
sacrificial  platforms  and  in  the  rules  of  Krama  in  sacrifices, 
conversant  with  logic  and  the  mental  sciences,  and  possessing 
a  complete  knowledge  of  the  Vedas,  There  were  those  also 
who  were  fully  acquainted  with  the  meanings  of  all  kinds  ol 


ABIPARVA,  211 

*!fpre?siong,  those  that  were  conversant  with  al!    especial  riteg, 
those  also   that  were  followers  of  Moksha-dharma  ;  those  agasa 
that   were    well-skilled   in  establishing    propositions,  rejecting 
superfluous  causes,    and   drawing   right   conclusions.       There 
were  those  having  a  knowledge  of  the  science  of  words    (gram- 
mar), o^f  prosody,  of  NirvJda ;  those  again  who  were  conversant 
with  astrology  and  learned  in  the   properties  of  matter  and  the 
fruits   of  sacrificial    rites,     possessing  a   knowledge   of    causes 
and  effects,   capable    of  understanding    the   cries  of  birds   and 
monkies,  well-read  in   large    treatises,  and   skilled    in   various 
sciences.     And  the  king,  as  he   proceeded,  heard    their   voices. 
And  the  retreat  resounded    also  with  the  voices  of  men  capable 
of  charming  human  hearts.      And  the  slayer  of  hostile   heroes 
also  saw  around  him  learned  Brahmanas  of  rigid  vows  engaged 
in  Japa  and  homa.     And  the  king  wondered  much  on   behold- 
ing the  beautiful  carpets   which    those   Brahmanas  offered   to 
him  respectfully.     And   that   excellent   of  monarchs,   at   sight 
of  the  rites  with  which  those  Brahmanas  worshipped  the   gods 
and  great  Rishis,  thought  within   himself  that  he  was   in  the 
region  of  Brahma.     And  the   more  the  king   saw  that   auspi- 
ciaus  and  sacred  asylum  of  Kasyapa   protected  by  that   Rishi's 
ascetic  virtues  and  possessing  all  the  requisites  of  a  holy  retreat, 
the  more  he  desired  to   see    it.     In  fact,  he   was   not   satisfied 
with  his  short  survey.     And    the   slayer  of  heroes    at    last,  ac- 
companied by  his  minister  and  his  priest,   entered  that  charm- 
ing and   sacred  retreat  of  Kasyapa  peopled   all   around   with 
Rishis  of  great  ascetic  wealth  and  exalted  vows." 

And  thus   ends   the  seventieth  Section  in  the  Sambhava  of 
the  Adi  Parva, 

Section  LXXI. 
(  Sambhava  Pdrva  continued.  ) 

Vaisampayana  said,  "  The  monarch  then,  as  he  proceeded 
left  even  his  reduced  attendants  at  the  entrance  of  the  asy- 
lum. And  entering  quite  alone,  he  saw  not  the  Rishi  (Kanwa) 
of  rigid  vows.  And  not  seeing  the  Rishi  and  finding  that  the 
abode  was  empty,  he  bailed  loudly,  saying,  '  Whut  ho,  who  is 


ZiZ  MAHABHAEATJl» 

here  V  And  the  sound  of  his  voice  was  echoed  back,  loud  as  i& 
was.  And  hearing  the  sound  of  his  voice,  there  came  out  of  the 
Rishi's  abode  a  maiden  beautiful  as  Sree  herself  but  dressed 
as  an  ascetic's  daughter.  And  the  black-eyed  fair  one,  as  soon 
as  she  saw  king  Dushraanta,  bade  him  welcome  and  worshipped 
him  duly.  And  showing  him  due  respect  by  the  offer  of  a 
seat,  Padya  and  Arghya,  enquired  after,  O  king,  about  the 
monarch's  health  and  peace.  And  having  worshipped  the 
king  and  asked  him  about  his  health  and  peace,  the  maiden> 
reverentially  asked,  'What  must  be  done,  O  king  !  I  await  your 
commands.'  The  king  duly  worshipped  by  her,  then  said  unto 
that  maiden  of  faultless  features  and  sweet  speech,  'I  have  come 
to  worship  the  greatly  fortunate  Rishi  Kanwa.  Tell  me,  O 
amiable  and  beautiful  one,  where  has  the  illustrious  Rishi  gone?* 
"Sakuntala  then  answered,  'My  illustrious  father  hath  gone 
away  from  the  asylum  to  fetch  fruits.  Wait  but  a  moment  and 
thou  wilt  see  him  when  he  arrives.'  " 

Vaisampayana  continued,  "  The  king  not  seeing  the  Rishi, 
and  addressed  thus  by  her,  beheld  that  the  maiden  Avas  exceed- 
ingly beautiful  and  endued  with  perfect  symmetry  of  shape. 
And  he  saw  that  she  was  of  sweet  smiles.  And  she  stood 
decked  in  beauty  for  her  faultless  features,  for  ascetic  penan- 
ces, and  for  humility.  And  he  saw  that  she  was  in  the  bloom 
©f  youth.  She  therefore  asked  her,  '  Who  art  thou  ?  And 
whose  daughter,  O  beautiful  one  !  Why  hast  thou  come  into 
the  woods  also  ?  O  handsome  one,  gifted  with  so  much  beauty 
and  such  virtues,  whence  hast  thou  come  ?  O  charming  one, 
at  the  very  first  glance  hast  thou  stolen  my  heart !  I  desire 
to  learn  all  about  thee  ;  therefore  tell  me  all !'  And  thus 
addressed  by  the  monarch  in  the  aslyum,  the  maiden  smilingly 
replied  in  these  sweet  words : — '  O  Dushmanta,  I  am  the 
daughter  of  the  virtuous,  wise,  high-souled,  and  illustrious 
ascetic  Kanwa  1 ' 

Dushmanta,  hearing  this  replied,  "The  universally  worship- 
ped and  greatly  fortunate  Rishi  is  one  whose  seed  hath  been 
drawn  up.  Even  Dharma  himself  might  fall  off  from  his 
course,  but  ascetics  of  rigid  vpws  can  never  fall  ofif  so.  There- 
fore, 0  tliou  of  the  fwirest    complexion,  how  hast  thou  beea 


ADI  PARVA,  ^ 

jborn  his  daughter  ?     This    great    doubt   of  mine   it    behoveth 
thee  to  dispel !' 

Sakutala  then  replied,  'Hear,  0  king,  what  I  have  learnt 
regarding  all  that  befell  me  of  old  and  how  I  am  the  daughter 
of  the  Muni !  Once  on  a  time,  a  Rishi  came  here  and  asked 
about  my  birth.  All  that  the  illustrious  one  (Kanwa)  told  him 
hear  now  of  me,  0  king  ! 

"  'My  father  Kanwa,  in  answer  to  that  Rishi's  enquiries  said, 
Viswamitra  of  old  having  been  engaged  in  the  most  austere 
of  penances  alarmed  Indra  the  chief  of  the  celestials  who 
thought  that  the  mighty  ascetic  of  blazing  energy  would,  by 
his  penances,  hurl  him  down  from  his  high  seat  in  the  heavens. 
And  Indra  thus  alarmed,  summoned  Menaka,  and  told  her, 
"Thou,  0  Menaka,  art  the  first  of  all  the  celestial  Apsaras  ! 
Therefore,  O  amiable  one,  do  me  this  service.  Hear  what 
I  say.  This  great  ascetic  Viswamitra,  like  unto  the  Sun  him- 
elf  in  splendour,  is  engage  i  in  the  most  severe  of  penances. 
My  heart  is  trembling  with  fear.  Indeed,  O  slender-waisted 
Menaka,  this  is  thy  business  !  Thou  must  see  that  Viswa- 
mittra,  of  soul  rapt  in  contemplation  and  engaged  in  the 
most  austere  of  penances,  who  might  hurl  me  from  ray  seat. 
Go  and  tempt  him,  and  frustrating  his  continued  austerities 
accomplish  my  good !  Win  him  away  from  his  penances, 
O  beautiful  one,  by  tempting  him  with  thy  beauty,  youth, 
agreeableness,  arts,  smiles  and  speech."  Hearing  all  this, 
Menaka  replied,  "  The  illustrious  Viswamitra  is  endued  with 
great  energy  and  is  a  mighty  ascetic.  He  is  very  wrathful 
also  as  is  known  to  thee.  The  energy,  penances,  and  wrath 
of  the  high-souled  one  have  made  even  thee  anxious.  Why 
should  not  I  also  be  anxious  ?  He  it  was  who  made  even  the 
illustrious  Vasishta  bear  the  pangs  of  witnessing  the  premature 
death  of  his  children.  He  it  was  who  though  at  first  was  born 
a  Kshatria  subsequently  became  a  Brahmana  by  strength  of  his 
ascetic  penances.  He  it  was  who  for  purposes  of  his  ablu- 
tions created  a  deep  river  that  can  with  difficutly  be  forded, 
and  which  sacred  stream  is  known  by  the  name  of  the  Kausiki. 
It  was  Viswamitra  whose  wife  in  a  season  of  distress  was 
muiutaiued  by  the  royal  sage  Matanga  (Trisankuj  who  was  thca 


12.  1  MAHABHARATAi 

living  under  a  father's  curse  as  a  hunter.  It  was  Vis\yamitra 
who,  returning  after  the  famine  was  over,  changed  the  name  of 
the  stream  laving  his  asylum  from  Kausiki  into  Para.  It  was 
Viswamitra  who,  in  return  for  the  services  of  Matanga,  Limself 
became  the  latter's  priest  for  purj^oses  of  a  sacrifice.  The 
lord  of  the  celestials  himself  went  from  fear  to  that  sacrifice 
for  drinking  the  Soma  juice.  It  was  Viswamitra  who  ia 
anger  created  a  second  world  and  numerous  stars  beginning 
with  Sravana.  He  it  was  who  granted  protection  to  Trisanku 
under  a  superior 's  curse.  I  am  frightened  to  approach  him 
whose  deeds  are  such  !  Tell  me,  O  Indra,  the  means  that 
should  be  adopted  so  that  I  may  not  be  burnt  by  his  wrath. 
He  can  burn  the  three  worlds  by  his  splendour,  can,  by  a, 
stamp,  cause  the  earth  to  quake.  He  can  sever  the  great 
Meru  from  the  earth  and  hurl  it  at  any  distance.  He  can 
go  round  the  ten  points  of  the  earth  in  a  moment.  How  can 
a  woman  like  us  even  touch  such  a  one  full  of  ascetic  virtue, 
like  unto  blazing  fire,  and  having  his  passions  under  complete 
control  I  His  mouth  is  like  unto  the  blazing  fire,  the  pupile 
of  his  eye  are  like  the  Sun  and  the  Moon,  his  tongue  is  like 
unto  Yama  himself.  How  shall,  O  chief  of  the  celestials,  a 
woman  like  us  even  touch  him  ?  At  the  thought  of  his  prowess, 
Yama,  Shoma,  the  great  Rishis,  the  Saddhyas,  the  Viswas,  the 
Valakhillyas,  are  terrified  !  How  can  a  woman  like  me  refrain 
from  gazing  at  him  in  alarm  ?  Commanded,  however,  by  thee, 
O  king  of  the  celestials,  I  shall  somehow  approach  that  Rishi. 
But,  0  chief  of  the  gods,  devise  thou  some  plan  whereby,  pro- 
tected by  thee,  I  may  safely  move  about  that  Rishi  !  I  think 
that  when  I  begin  to  play  before  the  Rishi,  Maruta  (the  god  of 
wind)  had  better  go  there  and  rob  me  of  my  dress,  and  Man- 
matha  (the  god  of  love)  had  also,  at  thy  command,  better  help 
me  then.  And  let  also  Maruta  on  that  occasion  bear  thither 
fragrance  from  the  woods  to  tempt  the  Rishi.  "  Saying  this, 
and  all  she  said  having  been  duly  provided,  Menaka  then  went 
to  the  retreat  of  the  great  Kaushika. 

And  thus  endeth  the  seventy-first  Section  in  the   Sambhava 
of  the  Adi  Parva. 


Section  LKXIL 

(Sambhava  Parva  continued.) 

Kanwa  continued, — And  Sakra,  thus  addressed  by  her, 
then  commanded  him  who  could  aproach  every  place  (the  god 
of  wind)  to  be  present  with  Meua^ka  at  the  time  the  latter 
would  be  before  the  Hishi,  And  the  timid  and  beautiful 
Menaka  then  entered  the  retreat  and  saw  there  Viswamitra 
who  had  burnt,  by  his  penances,  all  his  sins,  and  was  engaged 
yet  in  ascetic  penances.  And  saluting  the  Rishi,  she  then 
began  to  sport  before  him.  And  just  at  this  time  Maruta 
robbed  her  of  her  garments  that  were  white  as  the  moon. 
And  she  thereupon  ran,  as  if  in  great  bashfulness,  to  catch 
her  attire,  and  as  if  she  was  exceedingly  annoyed  with  Maruta. 
And  she  did  all  this  in  the  very  sight  of  Viswamitra  who 
was  endued  with  energy  like  that  of  lire.  And  Viswamitra 
saw  her  in  that  attitude.  And  beholding  her  divested  of  her 
robes,  he  saw  that  she  was  of  faultless  features.  And  the 
best  of  Munis  saw  that  she  was  exceedingly  handsome,  with 
no  marks  of  age  on  her  person.  And  beholding  her  beauty 
and  accomplisliments,  that  bull  amongst  Rishis  was  possessed 
■with  desire,  and  made  a  sign  that  he  desired  her  compa- 
nionship. And  he  invited  her  accordingly  and  she  of  fault- 
less features  expressed  also  her  accej^tance  of  the  invitation. 
And  they  then  passed  a  long  time  there  in  each  other's  com- 
pany. And  sporting  with  each  other  just  as  they  pleased,  for 
a  long  time  as  if  it  were  only  a  day,  the  Rishi  begat  in  Mena- 
ka a  daughter  named  Sakuntala.  And  Menaka  (as  her  con- 
ception  advanced)  went  to  the  banks  of  the  river  Malini 
coursing  along  a  valley  of  the  charming  mountains  of  Him- 
vat.  And  there  she  gave  birth  to  that  daughter.  And  she 
cast  the  new-born  infant  on  the  bank  of  that  river  and  went 
away.  And  beholding  the  new-born  infant  lying  in  that  forest 
destitute  of  human  beings  but  abounding  with  lions  and  tigers, 
a  number  of  vultures  sat  around  to  protect  it  from  harm.  No 
Rakshasas  or  carnivorous  animals  took  its  life.  Those  vultures 
protected  the  daugh^«i4  of  Meuaka.     I  had  gome  there   to  per«i 


210  MAHABHARATA, 

form  my  ablutions  and  beheld  the  infant  lying  in  the  solitude 
of  the  wilderness  surrounded  by  vultures.  Bringing  her  hither 
I  have  made  her  my  daughter.  Indeed,  the  maker  of  the 
body,  the  protector  of  life,  the  giver  of  food,  are  all  three,  in 
their  ordei',  fathers  according  to  the  Dliarma  shastras.  And 
because  she  was  surrounded,  in  the  solitude  of  the  wilderness, 
by  Sakuntas  (birdsj),  therefore  hath  she  been  named  by  me 
Sakantala  (bird-protected.)  O  Brahmana,  know  that  it  is  thus 
that  Sakuntala  hath  been  my  daughter.  And  the  faultless 
Sakuntala  also  regards  me  as  her  father. 

"This  is  what  my  father  had  said  unto  the  Rishi  having  been 
asked  by  him.  And,  O  king  of  men,  it  is  thus  that  thou 
must  know  I  am  the  daughter  of  Kanwa.  And  not  knowing 
my  real  father,  I  regard  Kanwa  as  my  father.  Thus  have  I 
told  thee,  O  king,  all  that  hath  been  heard  by  me  regarding 
my  birth.'  " 

And  thus  ends  the  seventy-second  Section  in  the  Sambhava 
of  the  Adi  Parva. 


SectioxN  LXXIII. 

(  Sambhava  Parva  continued.  ) 

Vaisampayana  continued,  "  King  Dushraanta  hearing  all 
this  said,  'Well-spoken  by  thee,  O  princess,  all  that,  O  blessed 
one,  thou  hast  said  !  Be  my  wife,  O  beautiful  one  !  What 
shall  I  do  for  thee  ?  Golden  garlands,  robes,  ear-rings  of  gold, 
whitest  and  handsomest  pearls  from  various  countries,  golden 
coins,  finest  carpets,  I  shall  present  thee  this  very  day.  Let  the 
whole  of  my  kingdom  be  thine  to-day,  O  beautiful  one  !  Come 
to  me,  O  timid  one,  wedding  me,  O  beautiful  one,  according 
to  the  Gandharva  form  !  O  thou  of  tapering  thighs,  of  all 
modes  of  marriage,  the  Gandharva  is  regarded  as  the  first.' 

"And  Sakuntala,  hearing  this,  said,  'O  king,  my  father 
hath  gone  from  this  asylum  for  fetching  fruits.  Wait  but  a 
moment,  he  will  bestow  me  on  thee!' 

"And  Duslimanta  replied,  '0  thou  beautiful  and  faultless 
one,  I  desire  that  thou  shouldst  be  my  companion.  Know 
thou   that  I  exist  for   thee,  and  my   heart  is  in   thee,     One  is 


ADI  PARVA.  217 

eertaiul}^  one's   own    friend,    and   one   certainly   may    depend 
upon   one's   own   self.     Therefore,  according  to  the   ordinance, 
thou    canst   certainly   bestow  thyself.     There  are,  in  all,   eight 
kinds  of  marriage.     These  are   Brahma,  Daiva,    Arsha,  Praja- 
patya,    Asura,     Gandharva,     Rakshasa.    and     Paishacha    the 
eighth.     The  self-create  Manu  hath  spoken  of  the  'appropriate- 
ness of  all  these  forms   according   to  their  order.     Know  thou, 
O  faultless  one,    that  the    four   first   of    these   is   fit  for   the 
Brahmanas,  and  six   first  for  the  Kshatrias.     As  regards    kings, 
even   the   Rakshasa   form  is   permissible.     The   Asura  form  ia 
permitted  to  the    Vaisyas  and   the   Sudras.     Of  the  five   first, 
three   are  proper,  the    other    two   being   improper.     The  Pai- 
shacha and  the  Asura  forms  should  never  be   practised.     These 
are  the   institutes  of  religion,  and   one   may  act   according  to 
them.     The  Gandharva  and  the   Rakshasa  forms  are   consistent 
with  the   practices  of  Kshatrias.     Thou  needst   not   entertain 
the  least  alarm.     There  is  not   the    least  doubt  that  whether 
according   to  any  of  these    last  mentioned  forms,  or   according 
to  a  union  of  both  of  them,  our  wedding   may  take  place.     O 
thou  of  the  fairest   complexion,  full   of  desire   as    I   am,  thou 
also  in  a  similar  mood   canst  be  my  wife  according  to  the  Gan- 
dharva form.' 

"Sakuntala  having  listened  to  all  this,  answered,  'If  this 
be  the  course  sanctioned  by  religion,  if,  indeed,  I  am  my  own 
disposer,  hear  thou,  O  thou  foremost  of  the  Purava  race, 
what  are  my  terms.  Promise  truly  to  give  me  what  I  ask 
thee  amongst  ourselves  alone.  The  son  that  shall  be  begotten 
in  me  shall  become  thy  heir-apparent.  This,  O  king,  is  my 
fixed  resolve.  And,  0  Dushmanta,  if  thou  grantest  this,  then 
let  our  union  take  place.'  " 

Vaisampayana  continued,  "  The  monarch,  without  taking 
time  to  consider,  at  once  told  her  'Let  it  be.  And  I  will 
even  take  thee,  O  thou  of  agreeable  smiles,  with  me  to  my 
capital.  I  tell  thee  truly.  O  thou  beautiful  one,  thou 
deservest  all  this !  And  so  saying,  that  first  of  kings  then 
wedded  the  handsome  Sakuntala  of  graceful  tread,  and  knew 
her  as  her  husband.  And  assuring  her  duly  he  came  away, 
telling  her  repeatedly,  *l  shall   send  for  thy   escort  my   troops 

2S 


218  MAHABHARATA, 

of  four  classes.  In«leed,  it  is  even  thus  that  I  shall  take  thee 
to  my  capital,  0  thou  of  beautiful  smiles.'  " 

Vaisampayana  continued,  "  O  Jauamejaya,  having  pro- 
mised  so  to  her  the  king  went  away.  And  as  he  retraced 
his  way  homewards  he  began  to  think  of  Kasyapa.  And 
he  asked  himself,  '  What  shall  the  illustrious  ascetic  say, 
after  he  hath  known  all  ?'  Thinking  of  this,  he  entered  his 
capital. 

"The  moment  the  king  had  left,  Kanv/a  arrived  at  his  abode. 
But  Sakuntala,  from  a  sense  of  shame,  did  not  go  out  to 
receive  her  father.  That  great  ascetic,  hov/ever,  possessed  of 
spritual  knowledge,  knew  all.  Indeed,  beholding  everything 
with  his  spiritual  eye,  the  illustrious  one  was  pleased  and 
addressing  her  said,  '  Amiable  one,  what  hath  been  done  by 
thee  today  in  secret,  without  having  waited  for  me,  viz,  in- 
tercourse with  a  man,  hath  not  been  destructive  of  thy 
virtue.  Indeed,  union  according  to  the  Gandharva  form, 
of  a  wishful  woman  with  a  man  full  of  desire,  without  mantras 
of  any  kind,  it  is  said,  is  the  best  for  Kshatrias.  That  best 
of  men,  Dushmanta,  is  also  high-souled  and  virtuous.  Thou 
liast,  O  Sakuntala,  accepted  him  for  thy  husband.  The  son 
that  shall  be  born  of  thee  shall  be  mighty  and  illustrious  in 
this  world.  And  he  shall  have  sway  over  the  whole  of  this 
earth  bounded  by  the  sea.  And  the  forces  of  that  illustrious 
king  of  kings,  while  he  goeth  out  against  his  foes,  shall  be 
irresistible. ' 

"And  Sakuntala  then  approached  her  fatigued  father  and 
washed  his  feet.  And  taking  down  the  weight  he  had  on 
and  placing  the  fruits  in  proper  order,  told  him,  'It  behoveth 
thee  to  give  thy  grace  to  that  Dushmanta  whom  I  have  accept- 
ed for  my  husband,  as  well  as  to  his  ministers.' 

"Kanwa  replied,  '  O  thou  of  the  fairest  complexion,  for 
thy  sake,  I  am  inclined  to  bless  him.  But  receive  from  me, 
thou  blessed  one,  the  boon  that  thou  desirest.' " 

Vaisampayana  continued,  "Sakuntala  thereupon  moved  by 
the  desire  of  benefiting  Dushmanta,  asked  tiie  boon  that  the 
Paurava  monarchs  might  ever  be  virtuous  and  never  be  deprivet^ 
oi  their  thrones.  " 


&D1PARVA,  219 

And  so  ends  the  seventy-third  Section  in  the  Sambhava   of 
the  Adi  Purva. 

Section  LXXIT. 

(Sambhava  Parva,  continued.) 

Vaisampayana  said,  "After  Dashmanta  had  left  the   asylum 
Ijiving    those    promises   to    Sakuntala,  the    latter  of    tapering 
thighs    brought    forth   a  boy    of    immeasurable    energy.     And 
when    the    child  was    full   three   years   of  age,  he   became  in 
splendour   like  the    blazing  fire.     And,  0    Janamejaya,  he  was 
possessed  of  beauty  and    magnanimity   and   every  aecomplish- 
Rient.     And   the  first  of  virtuous  men,  Kanwa,  caused    all  the 
rites  of    religion   to  be   performed  on    that    intelligent   child 
thriving  day  by   day.     And    the  boy    gifted  with   pearly  teeth 
and  shining    locks,    capable  of  slaying    lions  even  at    that  age, 
with  all  auspicious  signs  on  his  palm,  and  broad  expansive  fore- 
head, grev/  up  in  beauty  and  strength.     And  like  unto  a  celes- 
tial  child   in   splendour  he    began    to  grow  up   rapidly.     And 
when  he  was  only  six  years  of  age,  endued  with  great   strength 
he  used  to  seize  and   bind  to  the  trees  that   stood  around  thafe 
asylum  lions  and  tigers  and  boars  and   buffaloes  and  elephants. 
And  he  rode  on  some  animals,  seized  some,  and  pursued  others 
in  sportive   mood.     The   dwellers  of    Kanwa's    asylum    there- 
upon  bestowed  on   him  a  name.     And    they   said,  because  he 
seizes   and   restrains   all  animals   however  strong,  let  him   be 
called  Sarva-damana  ( the  restrainer  of  all. )     And  it  was  thus 
that  the  boy  came  to  be  named  Sarva-damana,    endued  as  he 
was  with   pi-owess  and   energy,  and   strength.     And    the  Rishi 
seeing  the    boy  and  marking  also    his  extraordinary  acts,  told 
Sakuntala  that   the  time   had  come  for  his   installation   as  the 
heir-apparent.    And  beholding  the  strength  of  the  boy,  Kanwa 
commanded  his  disciples,  saying,  ''  Bare  ye  without  delay  thia 
Sakuntala   with   her   son  from     this   abode    to    that    of    her 
husband  blessed   with  every   auspicious   sign.     Women  should 
not   live   long   in  the   houses   of  their   paternal    or  maternal 
relations.     Such   residence  is  destructive    of  their  reputation 
their  good  conduct;  their  virtue.     Therefore  delay  cot   in  bei^r* 


220  MAHABHARATA, 

ing  her   hence.'     The  disciples  of  the  Rishi  thereupon,  saying 
*  so  be  it, '  went  towards  the   city  named   after   the   elephant 
(  Ilastinapore )     with    Sakuntala     and   her   son   before   them. 
And  then  she  of  fair   eye-brows  taking   with    ber   that  boy  of 
celestial   beauty   endued  with   eyes  like  lotus   leaves,   left  the 
woods  where  she  had  been   first  known    by    Dushmanta.     And 
liaving  approached  the  king,  she  with  her   boy   resembling  in 
splendour  the  rising  Sun  was   introduced  to  him.     And  the  dis- 
ciples  of  the   Rishi   having   introduced   her,   returned    to  the 
asylum.  And  Sakuntala  having  worshipped  the  king  according 
to  proper  form,  told  hlra,  'This  is  thy    son,  O  king  !     Let  him 
be  installed  as    thy    heir-apparent.     O  king,  this   child,  like 
unto  a  celestial,   hath  been   begotten  by  thee  in  me.     There- 
fore, O  thou  best  of  men,  fulfil  now  the   promise  thou  gave&t 
me.     Call   to  thy    mind,  O  thou    af  great    good    fortune,  the 
agreement  into   which    thou    hadst   entered   on   the  occasioa 
of  thy  union  with  me  in   the  asylnm  of  Kanwa.' 

'•The    king,    hearing  these   her   words,  and   remembering 
everything,    said,  'I   do  not   remember   anything.     Whose  art 
thou,  O  wicked    woman   in  ascetic  guise  ?     I  do   not  remem- 
ber having  contracted  any  connection  with    you   in  respect  of 
Dharma,  Kama  and  Artha.  Go  or  stay  or  do  as  thou  pleasest.' 
Thus  addressed  by    him,  the   fair-complexioned  innocent  one 
became  abashed.     Grief  deprived  her  of  consciousness  and   she 
stood  for  a   time   like   an  wooden    post.     Soon,  however,  her 
eyes  became  red   like   copper  and   her   lips  began   to   quiver. 
And  the  glances  she  now  and  then  cast   upon  the  king   seemed 
to  burn  the  latter.     Her  rising  wrath,   however,  and  the  fire  of 
her  asceticism,  she  extinguished  within  herself  by  an  extraordi- 
nary effort.  Gathering  her  thoughts  within  a  moment,  her  heart 
possessed  with  sorrow  and  rage,  she   thus  addressed   her   lord 
in  anger,  looking  at  him.     'Knowing   everything,  O  monarch, 
how  canst  thou,  like  an    inferior   person,  thus    say   that  thou 
knowest  not  ?     Thy  heart  is  a  witness  a  regards  the   truth  or 
falsehood  of  this  matter.     Therefore  speak    truly   without  de- 
grading thyself  '  He  who  being  one  thing,  representeth  himself 
as  another  thing  (o  others  is  like  a  thief  and   a    robber   of  his 
own  3cU.     Of  whut  •'jin  is  he  not  capable  ?     Thou  Ihinkest  that 


ADIPARVA.  221 

thou  alone  hast  knowledge  of  thy  deed.  But  knowest  thou 
not  that  the  ancient  omniscient  one  (Narayana)  lieth  in  thy 
heart  ?  He  knoweth  all  thy  sins,  and  thou  sinnest  in  his 
presence.  He  that  sins  thinks  that  none  observeth  him.  But 
he  is  observed  by  the  gods  and  by  him  also  who  occupieth 
every  heart.  The  Sun,  the  Moo  n,  the  Air,  Fire,  Earth,  Sk}^, 
Water,  the  heart,  Yama,  the  day,  the  night,  both  twilights, 
and  Dharma,  all  witness  the  acts  of  man.  Yama,  the  son  of 
Surya,  taketh  no  account  of  his  sins  with  whom  Naiayana  the 
witness  of  all  acts  is  gratified.  But  he  with  whom  Narayana  is 
not  gratified  is  tortured  for  his  sins  by  Yama.  Him  who 
degradeth  himself  by  representing  his  self  falsely,  the  gods 
never  bless.  Even  his  own  saul  doth  not  bless  him.  I  am 
a  wife  devoted  to  my  husband.  I  have  come  of  my  own  accord, 
it  is  true.  But  do  not,  on  that  account,  treat  me  with  disres- 
pect. I  am  thy  wife  and  therefore  deserve  to  be  treated  res- 
pectfully. Wilt  thou  not  treat  me  so  because  I  have  come 
hither  of  my  own  accord  ?  In  the  presence  of  so  many,  why 
dost  thau  treat  me  like  an  ordinary  woman  ?  I  am  not  cer- 
tainly crying  in  the  wildneness.  Dost  thou  not  hear  me  ?  But 
if  thou  refusest  to  do  what  I  supplicate  thee  for,  0  Dushmanta, 
thy  head  this  moment  shall  burst  in  hundred  pieces.  The 
husband  entering  the  womb  of  the  wife  cometh  out  himself 
in  the  form  of  the  son.  Therefore  is  the  wife  called  by  those 
cognisant  with  the  Veda  as  Jdyd  (she  in  whom  one  is  born») 
And  the  son  that  is  so  born  unto  persons  cognisant  of  the 
Yedic  Mantras,  rescueth  the  spirits  of  deceased  ancestors.  And 
because  the  son  rescueth  ancestors  from  the  hell  call  Put,  there- 
fore hath  he  been  called  by  the  self-ereate  himself  Puttra  (the 
rescuer  from  Put.)  By  a  son  one  conquereth  the  three  worlds. 
By  a  son's  son,  one  enjoyeth  eternity.  And  by  a  grand-son's 
son  great-grand-fathers  enjoy  everlasting  happiness.  She  is  a 
true  wife  who  is  skilful  in  house-hold  affairs.  She  is  a  true 
wife  who  hath  borne  a  son.  She  is  a  true  wife  whose  heart  ia 
devoted  to  her  lord.  She  is  a  true  wife  who  knoweth  none 
but  her  lord.  The  wife  is  man's  half.  The  wife  is  the  first 
of  friends.  The  wife  is  the  root  of  Dharma,  Artha,  and  Kama. 
The  wife  is  the  root  of  salvation,    They  that  havg  wives  can 


222  MAHABHAKATA, 

perform  religious  acts.  They  that  have  wives  can  lead  domes- 
tic lives.  The}^  that  have  wives  have  the  means  to  be  cheer- 
ful. They  that  have  wives  can  achieve  good  fortune.  Sweet- 
speeched  wives  are  as  friends  on  occasions  of  joy.  They  are 
as  fathers  on  occasions  of  religious  acts.  They  are  as  moth  era 
in  hours  af  sickness  and  woe.  Even  in  the  deep  woods>  a  wife 
to  a  traveller  is  his  refreshment  and  solace.  He  that  hath  a  wife 
is  trusted  by  all.  A  wife  tlierefore  is  one's  most  valuable 
possession.  Even  when  the  husband  leaving  this  world  goeth 
into  the  region  of  Yama,  it  is  the  devoted  wife  that  accom- 
panies him  there.  A  wife  gone  before  waits  for  the  liusband. 
But  if  the  husband  goeth  before,  the  chaste  wife  folloAveth 
close.  For  these  reasons,  O  king,  doth  marriage  exist.  The 
husband  enjoj^eth  the  companionship  of  the  wife  both  in  this 
and  the  other  world.  It  hath  been  said  by  learned  persons 
that  one  is  himself  born  as  one's  son.  Therefore  should  a 
man  whose  wife  hath  borne  a  son  look  upon  her  as  his  mother. 
Beholding  the  fiice  of  the  son  one  hath  begot  in  his  wife,  like 
his  own  face  in  a  mirror,  one  feeleth  as  happy  as  a  virtu  tons 
man  on  attaining  to  heaven.  Men  scorched  by  mental  grief 
or  suffering  under  bodily  pain  feel  as  much  refreslied  in  the 
companionship  of  their  wives  as  one  perspiring  (under  the  hofc 
sun)  in  a  cool  bath.  No  man  even  in  anger  should  ever  do 
anything  that  is  disagreeable  to  his  wife,  seeing  that  happi- 
ness, joy,  and  virtue,  everything  dependeth  on  the  wife.  A 
wife  is  the  sacred  field  in  which  the  husband  is'  born  himself. 
Even  Rishis  cannot  create  creatures  without  women.  What 
happiness  is  greater  than  what  the  father  feels  when  the  son 
running  towards  liim,  even  4:hough  his  body  be  smeared  Avith 
dust,  clasps  his  limbs  ?  Why  then  dost  thou  treat  Avith  in- 
difference such  a  son  who  hath  approached  thee  liimself  and 
who  casteth  wishful  glances  tOAvavds  tliee  for  climbing  thy 
knees  ?  Even  ants  support,  without  destroying,  their  own 
eggs.  Then  why  shouldst  not  thou,  virtuous  as  thou  art,  sup- 
port thy  own  child  ?  The  touch  of  soft  sandal  paste,  of 
women,  of  (cool)  water,  is  not  so  agreeable  as  the  touch  of 
one's  own  infant  son  locked  in  one's  embrace.  As  a  Brahmana 
is   the   foremost   of    all   bipeds,    a  cow   the   foremost   of    all 


ADI  PARVA,  223 

qnadrnpeds,  a   preceptor   the    foremost  of  all  superiors',  so  is 
the  son  foremost  of  all    objects  agreeable    to    the   touch.     Let 
therefore,  this  haadsome  child    touch  thee  in  embrace.     There 
is  nothing  in  the  world  more  agreeable  to  the   touch    than    the 
embrace  of  one's    son.     O    thou    chastiser   of  the   foe,  I   have 
brought  forth  this  child,  O  monarch,    capable   of  dispelling   all 
thy  sorrows,  after  bearing  him  in  my  womb  for  full  three  years, 
And,  0  monarch  of  the  Puru  race,   "  He  shall    perform  a  hun- 
dred horse-sacrifices"  were  the  words  uttered  in  the  skies    when 
I  was  in  the   lying-in  room.     Indeed,  men  going   into   places 
remote  from  their  homes    take    up    others'  children   on    their 
laps   and   smelling   their   heads    feel    great  happiness.     Thou 
knowest  that  Brahmanas  repeat    these    Vedic  mantras   on  the 
occasion  of  the  consecrating  rites  of  infancy.     "  Thou  art  born, 
O  son,  of  my  body  !     Thou  art  sprung  from    my    heart.     Thou 
art  myself  in  the  form  of  son.     Live  thou  for  a  hundred  years! 
My  life  dependeth    on  thee,  and   the    continuation  of  my  race 
also  on  thee.     Therefore,  O  son,  live  thou   in    great   happiness 
for  a   hundred    years.  "     He  hath    sprung  from  thy  body — this 
second  being  from  thee.     Behold  thyself  in    thy   son  as    thou 
beholdest  thy  image  in  the  clear  lake  !     As    the  sacrificial   fire 
is  kindled  from  the  domestic  one,  so  hath  this  one  sprung  from 
thee.  Though  one,  thou  hast  divided  thyself.  In  course  of  hunt- 
ing while  engaged  in  the    pursuit    of  deer,  I    was  approached 
by  thee,  0  king,  I  who  was  then  a  virgin  in  the  asylum  of  my 
father  !     Urvasi,  Purva-chitti,  Saha-janya,    Menaka,  Viswaclii, 
and  Ghritachi,  these  are  the  six    foremost   Apsaras.     Amongst 
them  again,  Menaka,  born  of  Brahma,  is  the   first.     Descend- 
ing  from  heaven    on    earth,  after  intercourse  with  Viswamitra 
she  gave  me  birth.     That  celebrated  Apsara,  Menaka,  brought 
me    forth    in    a    valley   of   the    Himalya.     And    bereft   of    all 
affection,  she  went  away  casting    me    there    as    if  I    was   any 
body  else's  child.     What  sinful  act    did    I    do    of  old   in    some 
other  life  that  I  was  in  infancy  cast  off  by  my  parents   and    at 
present  am  cast  off  hy  thee  !     Cast  off  by  thee  I  am    ready  to 
return  to  the  asylum  of  my  father.     But  it  behoveth   thee    not 
to  cast  off  this  child  who  is  thy  own.' 

"Hearing  all  this,  Dushmauta  said,  '0  Sakuntala,  I  do   nob 


224!  MAHAEHARATA. 

know  liaving  begof;  in  thee  this  son.  Women  generally  speak 
untruths.  Who  shall  believe  in  thy  words  ?  Destitute  of  all 
affection,  the  lewd  Menaka  is  thy  mother,  for  by  her  wast  thou 
cast  off  on  the  surface  of  the  Himalya  as  one  throws  away,  after 
the  worship  is  over,  the  flowery  offerings  he  had  made  to  his 
gods.  Thy  father  too  of  the  Kshatria  race,  the  lustful  Viswatiii- 
tra,  who  was  tempted  to  become  a  Brahmana,  is  destitute  of 
all  affection.  However,  Menaka  is  the  first  of  Apsaras,  and 
thy  father  also  is  the  first  of  Rishis.  Being  their  daughter, 
why  dost  thou  speak  like  a  woman  that  Is  lewd  ?  Thy  words 
deserve  no  credit.  Art  thou  not  ashamed  to  speak  them  ?  Espe- 
cially before  me  ?  Go  hence,  O  wicked  woman  in  ascetic 
guise.  Where  is  that  foremost  of  great  Rishis,  where  also 
is  that  Apsara  Menaka  ?  And  where  art  thou,  low  as  thou 
art,  in  the  guise  of  an  ascetic  ?  Thy  child  too  is  grown  up. 
Thou  sayest  he  is  a  boy,  but  he  is  very  strong.  How  hath 
he  so  soon  grown  like  a  Shala  sprout  ?  Thy  birth  is  low. 
Thou  speakest  like  a  lewd  woman.  Lustfully  hast  thou  been 
begotten  by  Menaka.  O  woman  of  ascetic  guise,  all  that  thou 
sayest  is  quite  unknown  to  me.  I  don't  know  thee.  Go  whither- 
soever thou  choosest.' 

"Sakuntala  replied,  '  Thou  seest,  0  king,  the  faults  of 
others,  even  though  they  be  so  small  as  a  mustard  seed.  Bub 
seeing,  thou  noticest  not  thy  own  faults  even  though  they  be 
as  large  as  the  Vilwa  fruit.  Menaka  is  of  the  celestials.  Indeed, 
Menaka  is  reckoned  as  the  first  of  celestials.  My  birth,  there- 
fore, 0  Dushmanta,  is  far  higher  than  thine.  Thou  walkest 
upon  the  earth,  0  king,  but  I  roam  in  the  skies.  Behold,  the 
difference  between  ourselves  is  as  that  between  (the  mountain 
of  )  Meru  and  a  mustard  seed.  Behold  my  power,  O  king  ! 
I  can  repair  to  the  abodes  of  Indra,  Kuyera,  Yaraa,  and 
Varuna.  The  saying  is  true  which  I  shall  refer  to  before  thee, 
O  sinless  one !  I  refer  to  it  for  example's  sake  and  not  from  evil 
motives.  Therefore  it  behoveth  thee  to  pardon  me  after  thou 
hast  heard  it.  An  ugly  person  considereth  himself  handsomer 
than  others  until  he  sees  his  own  face  in  the  mirror.  But  when  he 
sees  his  own  ugly  face  in  the  mirror,  it  is  then  that  he  perceives 
the  difference  between   himself  and  others.    He   that  is  really 


ADl  PARVA.  225 

handsome  never  taunts  anyboily.     And  he   that  always   talketh 
evil  becometh  a  reviler.  And  as  the  swine  always  affect  dirt  and 
filth  even  when  in  the    midst  of  a  flower-garden,  so  the  wicked 
always   choose  the   evil  out  of  both    evil    and  good  that  others 
speak.     Those,    however,   that   are    wise,  hearing  the   speeches 
of  others  that  are  intermixed   with  both    good  and  evil,  accept} 
only    what  is  good,  like   geese   that  always   extract  the  milk 
though  it  be  mixed  with  water.  As  the  honest  are  always  pained 
in  speaking  ill  of  others,  so  are  the   wicked  always    rejoiced   in 
doing  the  same    thing.      As    the    honest   are  always  pleased  in 
showing   regard  for   the  old,  so  are  the  wicked  always  rejoiced 
in  aspersing  the  good.     The    honest  are   happy    in   not  seeking 
for  faults.     The    wicked  are    happy    in  seeking  for  them.     The 
wicked    ever   speak  ill  of  the    honest.     But    the   latter   never 
injure  the  former  even  if  injured  by  them.     What  can  be  more 
ridiculous    in  the  world  than    that   those   that  are    themselves 
wicked  should  represent  the  really   honest   as    wicked  ?     When 
even  atheists  are  annoyed  with  those   tliat  have  fallen    off  from 
truth  and  virtue  and  who  are  really    like  angry    snakes  of  viru- 
lent  poison,  what   shall   I  say  of  myself  who   am  nurtured   in 
faith  ?     He  that,  having  begotten  a  son  who  is  his    own  image, 
regardeth  him  not,    never  attaineth    to  the  worlds  he  coveteth, 
and  verily  the  gods    destroy   his  good   fortune   and  possesions. 
The  pitris  have  said  that  the  son  continueth  the  race    and    the 
line  and  is,  therefore,  the  best  of  all  religious  acts.     Therefore 
should  none  abandon  a  son.     Manu    hath    said   that  there    are 
five  kinds  of  sons  :     those  begotten  by    one's    self  in    his    own 
wife,  those  obtained  (in  gift)  from  others,  those  purchased   for 
a  consideration,  those  reared  with  affection  and  those    beo-otten 
in  others  than  wedded  wives.     Sons  support   the    religion    and 
achievements  of  men,  enhance  their  jojs,  and    rescue  deceased 
ancestors  from  hell.     It  behoveth  thee    not,  therefore,  O    tiger 
among  kin^rs,  to  abandon  a   son    who    is    such.     Therefore,  O 
lord  of  the  earth,  cherish  thy  own    self,  truth,  and    virtue,  by 
cherishing  thy  son.     O  thou  lion  among  monarchs,  it  behoveth 
thee  not  to    support    this    deceitful ness.     The  dedication    of  a 
tank  is  more  meritorious  than    that    of  an    hundred    wells.     A 
sacrifice  again  is  more  meritorious    than  the   dedication    of  a 

29 


220  MAHABHARATA. 

tank,  A  son  is  more  meritorious  than  a  sacrifice.  Truth  ia 
more  meritorious  than  an  hundred  sons.  An  hundred  horse- 
sacrifices  had  once  been  weighed  with  Truth.  Truth  was 
found  heavier  than  an  hundred  horse-sacrifices,  O  king,  Truth, 
I  ween,  may  be  equal  to  the  study  of  the  whole  Vedas  and 
ablutions  in  all  holy  places.  There  is  no  virtue  equal  to  Truth. 
There  is  nothinrr  superior  to  Truth.  O  king,  Truth  is  God 
himself.  Truth  is  the  highest  vow.  Therefore,  violate  nob 
thy  pledge,  O  monarch  !  Let  Truth  and  thee  be  ever  united. 
If  thou  placest  no  credit  on  my  words,  I  shall  of  my  own 
accord  go  hence.  Indeed,  thy  companionship  should  be  avoided. 
But  know  thou,  O  Dushraanta,  that  when  thou  art  gone,  this 
son  of  mine  shall  rule  the  whole  earth  surrounded  by  the  four 
seas  and  adorned  by  the  king  of  the  mountains.' " 

Vaisampayana  continued,  "  And  Sakuutala  having  spoken 
to  the  monarch  in  this  wise,  then  left  his  presence-  But  as 
soon  as  she  had  left,  a  voice  from  the  skies,  emanating  from  no 
visible  shape,  thus  spoke  to  Dushmanta  as  he  was  sitting  sur- 
rounded by  his  Ritwijas,  Purohita,  Acharyas,  and  Minis- 
ters. And  the  voice  said,  '  Tiie  mother  is  but  the  sheath  of 
flesh  :  the  son  sprung  from  the  father  is  the  father  himself. 
Therefore,  O  Dushmanta,  cherish  thy  son,  and  insult  not 
Sakuntala.  0  thou  best  of  men,  the  son,  who  is  but  a  form  of 
one's  own  seed,  rescueth  (ancestors)  from  the  regions  of  Yaraa. 
Thou  art  the  progenitor  of  this  boy.  Sakuntala  hath  spoken 
the  truth.  The  husband  dividing  his  body  in  twain  is  born 
oi  his  wife  in  the  form  of  son.  Therefore,  O  Dushmanta, 
cherish  thou,  O  monarch,  thy  son  born  of  Sakuntala.  To  live 
forsaking  one's  living  son  is  a  great  misfortune.  Therefoi'c,  O 
thou  of  the  Puru  race,  cherish  thy  high-souled  son  born  of 
Sakuntala  1  And  because  this  child  is  to  be  cherished  by  thee 
even  at  our  word,  therefore  shall  this  thy  son  be  known  by 
the  name  of  Bharata  (the  cherished.)'  Hearing  these  words 
uttered  by  the  dwellers  of  heaven,  the  monarch  of  the  Pau- 
rava  race  became  overjoyed  and  spoke  as  follows  unto  his 
Purohita  and  ministers.  'Hear  ye  these  words  uttered  by  the 
celestial  messengei-  ?  I  also  myself  do  know  this  one  to  be 
i»y  son,    If  I  hud  takeu  him  as  my  son  ou  the  strength  of 


A.DI  PARVA,  227 

Sakimtala's  words  alone,  my  people  woiiUl  liave  been  sus- 
picious and  my  sou  also  would  not  have  been  regarded  as 
pure.' " 

Vaisarapayana  continued,  "  The  monarch  then,  O  thou  of 
the  Bharata  race,  seeing  the  purity  of  his  son  established  by 
the  celestial  messenger,  became  exceedingly  glad.  And  he 
took  unto  him  that  son  with  joy.  And  the  king  with  a  joyous 
heart  then  performed  all  those  rites  upon  his  son  that  a  father 
should  perform.  And  the  king  smelt  his  child's  head  and 
hugged  him  with  affection.  And  the  Brahmanas  began  to  utter 
blessings  upon  him  and  the  bards  began  to  api)laud  him.  And 
the  monarch  then  experienced  the  great  delight  that  one  feel- 
eth  at  the  touch  of  one's  son.  And  Dushmanta  also  received 
that  wife  of  his  with  affection.  And  he  told  her  these  words, 
pacifying  her  affectionately.  '  O  Goddess,  my  union  with  thee 
took  place  privately.  Therefore,  I  was  thinking  of  how  best 
to  establish  thy  purit}-.  My  people  might  think  that  we  were 
only  lustfully  united  and  not  as  husband  and  wife  ;  and 
therefore,  thia  son  that  I  would  have  installed  as  my  heir- 
apparent  would  only  have  been  regarded  as  of  impure  birth. 
And,  dearest,  every  hard  word  thou  hast  uttered  in  thy  anger, 
have  I,  O  large-eyed  one,  forgiven  thee.  Thou  art  my  dearest. ' 
And  that  royal  sage,  Dushmanta,  having  spoken  thus  to  his 
dear  wife,  then,  O  Bharata,  received  her  with  offerings  of  per- 
fume, food,  and  drink.  And  king  Dushmanta  then,  bestowing 
the  name  of  Bharata  upon  his  child,  formally  intsalled  him  as 
the  heir-apparent.  And  the  famous  bright  v/heels  of  Bharata'a 
chariot,  invincible  and  like  unto  the  wheels  of  the  cars  owned 
by  the  gods,  traversed  every  region  filling  the  v/hole  earth 
with  their  ghar-gkara.  And  the  son  of  Dushmanta  reduced 
to  subjection  all  the  kings  of  the  earth.  And  he  ruled  virtu- 
ously and  earned  great  fame.  And  that  monarch  of  great 
prowess  was  known  by  the  titles  of  Chahra-vavti  and  Sarva- 
bhcmma.  And  he  performed  many  sacrifices  like  Sakra  or  the 
lord  of  the  Marutas.  And  Kanwa  was  the  chief  priest  in  those 
sacrifices  in  which  the  offerings  to  Brahmanas  were  great. 
And  the  blessed  monarch  performed  both  the  cow-  and  the 
horse-sacririccs.     And  BharaU  gave   unto  Kuuwa   a  thousand 


22S  MAHABHARAIA, 

gold  coins  as  the  sacrificial  fee.  It  is  that  Bbarala  from  whom 
have  flowed  so  many  mighty  achievemeuts.  It  is  from  him 
that  the  great  race  hatli  sprung  called  after  his  name.  And 
all  monarchs  that  have  come  after  liim  in  his  race  are  called 
aUer  him.  And  in  the  Bhai^ta  race  there  have  been  bora 
many  god-like  monarchs  gifted  with  great  energy,  and  like 
unto  Brahma  himself.  Their  numbers  cannot  be  counted. 
But,  O  thou  of  the  Bharata  mce,  I  shall  name  the  principal 
ones  that  were  blessed  with  great  good  fortune,  like  unto  the 
gods,  and  devoted  to  trutlj  and  honesty." 

And  so  ends  the  seventy-fourth  Section  in  the  Sambhava  oi 
the  Adi  Parva. 


Section  LXXV. 
(Sambhava  Parva  continued.) 

Vaisampayana  said,  "Hear  now,^  as  I  recite,  the  recorded 
genealogy,  that  is  sacred  and  subservient  to  religion,  profit, 
and  pleasure,  of  these  royal  sages :  the  lord  of  creation^ 
Dalisha ;  Manu  the  son  of  Surya;  Bharata;  Euru  ;  Puru  ; 
and  Ajmida.  I  shall  also  recite  to  thee,  0  sinless  one,  the 
genealogies  of  the  Yadavas  and  of  the  Eurus ;  snnd  of  the 
kings  of  the  Bharata  line.  These  genealogies  are  sacred  and 
their-  recitation  is  a  great  act  of  propitiation.  That  recitation 
confereth  wealth,  fame,  and  long  life.  And,  O  sinless  one, 
all  those  I  have  named  shone  in  their  splendour  and  were 
equal  unto  the  great  Rishis  in  energy. 

"  Fracheta  had  ten  sons  who  were  all  devoted  to  asceticism 
and  possessed  every  virtue.  They  burnt  of  old,  by  the  fire 
emanating  from  their  mouths,  several  plants  of  poisonous  pro- 
perties, and  innumerable  large  trees  that  had  covered  the 
earth  and  become  a  source  of  great  discomfort  to  man.  After 
these  ten,  was  born  another  named  Daksha.  It  is  from  Daksha 
that  all  creatures  have  sj)rung.  Therefore  is  he,  O  tiger  among 
men,  called  the  Grand-father.  And  born  of  Pracheta,  the 
Muni  Daksha,  uniting  himself  with  Virini,  begat  a  thousand 
sons  of  rigid  vows,  all  like  himself.  And  Narada  taught  these 
ihouBiind  sona  of  Diikaha  the  c:iculknt  philuaopby  of  Sankbya 


B.DI  PAUVA,"  229 

as  a  means  of  Salvation.     [  These,  therefore,  totally  abstained 
from  begetting  creatures.  ]     And,   O  Janamejaya,  the    lord    of 
creation,  Daksha,  then,  from  desire  of  making  creatures,  begat 
fifty    daughters.     And   he    made    all    of  them    his    appointed 
daughters  (so  that  ^/^e^r  sons  might  be    hi^    sons    also   for   the 
performance  of  all  religious  acts.)    And  he  bestowed  ten  of  hia 
daughters  on  Dharma,  and  thirteen  on  Kasyapa.    And  he  gave 
twenty-seven  to  Chandra,  who  are    all    engaged    in  indicating 
time.     And  Kasyapa,    the   son    of  Marichi,  begat   in  her    who 
•was  the  eldest  of  his  thirteen  wives,  the  Adityas,  the  celestials 
endued  with  great  energy  and  having  Indra  as  their  head,  and 
also  Vivas  wan  (the  Sun. )     And  from  Vivaswan    was   born   the 
lord  Yama.     And   Martanda    (Vivaswan)   also  begot   another 
son  after  Yama,  gifted  with  great  intelligence  and  named  Manu. 
And  Manu   was    endued   with   great   wisdom  and   devoted   to 
virtue.     And    he  became  the   progenitor    of  a   line.     And    ia 
Manu's   race   have   been   born    all    human    beings   who  have, 
therefore,  been  called  Manttvas.     And  it  is   from   Manu    that} 
all  men   including    Brahmanas,     Kshatrias,  and  others    have 
been  born.     And  therefore  are  they  all  called   Manavas.     Sub- 
sequently, 0    monarch,  the  Brahmanas    became   united  with 
the  Kshatrias.     And  those  sons  of  Manu  that  were  Brahmanas 
devoted  themselves   to  the   study  of  the  Vedas.     And   Manu 
begot  ten  other  children    named  Vena,  Dhrishnu,  Narishyan, 
Nabhaga,    Ikshaku,  Karusha,  Sharyati,  the  eighth    a  daugh- 
ter   named  Ila,    Prishadhru     the   ninth,    and   Nabhagarishta 
the  tenth.     They  all   betook   themselves   to   the   practices   of 
Kshatrias.     Besides  these,  Manu  had  fifty  other  sons  on  earth. 
But  we  heard   that    they    all    perished    quarreling   with   each 
other.     The  learned  Pururava  v^as  born  of  Ila.     It   hath  been 
heard  by  us  that  Ila  was  both  his  mother  and  father.     And  the 
great   Pururava  had  sway    over    thirteen  islands  of   the   sea. 
And  though  a  human   being  he   was  always   surrounded   by 
companions  that   were    inhuman.     And  Pururava,    intoxicated 
with  power,  quarreled    with  the  Brahmanas    and    little   caring 
for  their  anger  robbed    them  of  their   wealth.       Beholding    all 
this,  Sanatkumara  came  from  the    region  of  Brahma  and  gave 
him  good  counsels  whiob  were,  however,  all  rejected   by   Puru- 


230  MAHABHARATA. 

rava.  Then  the  wrath  of  the  great  RIshis  was  excited,  and 
the  avaricious  monarch,  Avho,  intoxicated  with  power,  had  lost 
his  reason,  was  immediately  destroj'ed  by  their  curse. 

"It  was  Purarava  who  first  brought  from  the  region   of    the 
Gandharvas  the  three  kinds  of    fire    (for   sacrificial   purposes.  ) 
And  he  brought  thence  the  Apsara  Urvarsi  also.     And  tlie   son 
of  Ila  begat  in  Urvasi  six  sons  who  were  called  Aya,  Dhiraan, 
Amavasu,  and  Dhridhayu,   and  Vanayu,    and    Shatayu.      And 
it  is  said  that  Ayu  begat  four  sons,  named    Nahusha,    Vridha- 
sarma,  Rajingaya,  and  Anena,  in  the    daughter  of  Sharvanu. 
And,  O  monarch,  Nahusha,  of  all  the  sons  af  Ayu,  was    gifted 
with  great  intelligence  and  prowess.     And  he  ruled  his  exten- 
sive kingdom  virtuously.     And  king  Nahusha  supported  evenly 
the   Pitris,    the   celestials,   the   Risliis,     the    Brahmanas,    the 
Gandharvas,  the  Nagas,  the  Rakshasas,   the  Kshatrias,  and  the 
Vaisyas.     And  he  suppressed  all  robber  gangs  with     a  mighty 
hand.     But  he   made    the   Rlshis   pay    tribute  and  carry  him 
on    their   backs  like   beasts   of  burden.     And  conquering  the 
very  gods  by  the  beauty  of  his  person,  his  asceticism,  prowess^ 
and    energy,    he    ruled    as   if    he    were    Indra  himself.      And 
Nahusha   begot   six  sons,    all    of  sweet   speech,   named  Yati, 
Yayati,  Sangyati,  Ayati,  Ayati,  and  Dhruva.     Yati    betaking 
himself  to  asceticism  became  a  Muni  like  unto  Brahma  himself. 
Yayati  became  a  monarch    of  great   prowess  and   virtue.     He 
ruled  the  whole   earth,  performed  numberless    sacrifices,  wor- 
shipped the  Pitris  with  great  veneration,  and  always   respected 
the  gods.     And  he  brought  the  whole    world    under    his   sway 
and  was  never  vanquished  by  any  foe.     And  the  sons  of  Yayati 
were  all   great   bowmen  and   resplendent   with    every    virtue. 
And,  O    king,  they  were  begotten  in  (his  two    wives)  Deva- 
yani  and  Sharmishta.     And  in  Devayani  were  born   Yadu    and 
Turvasu,    and    in    Sharmishta   were    born    Drahyu,  Ann,  and 
Puru.     And,  0  king,  having  virtuously  ruled  his    subjects  for 
a  long  time,  Yayati  was   attacked    with    hideous   decrepitude 
destroying  his  personal  beauty.     And  attacked  by   decrepitude, 
the  monarch  then  spoke,  O  Bliarata,  unto  his   sons   Yadu   and 
Puru  and  Turvashu  and  Drahyu    and   Ann   these    words  : — 'O 
dear  sona,  I  wish  to  be  a  young  man  and  to    gratify    my  appe- 


ADIPARVA.  231 

tites  in  the  company  of  young  women.     Do  you  help  me  there- 
to !'      To    him   his    ehlest    son    born  of    Devayani   then    said, 
*  What  needesfc  thou,  O  king  !     Dost    thou   want    to    have    our 
3'outh  V     Yayati  tlien  told  him,  'Accept  thou   my  decrepitude, 
O  son  !     with  thy  youth  I    would    enjoy    myself.     During   the 
time  of  a   great   sacrifice   I   have    been   cursed  by    the    Muni 
Usana  (  Sukra. )     O    sons,    I    would    enjoy  myself  with   your 
youth.     Take  any  of  ye  this  my  decrepitude  and  with  my  body 
rule  ye  my  kingdom.     I  would  enjoy   myself  with  a   renovated 
body.     Therefore,  ye  my  sons,  take  ye  my  decrepitude  !'     But 
none  of  his  sons  took  his  decrepitude.     Then  his   youngest  son 
Puru  said  unto    him,  '  O  king,  enjoy    thou    once   again    with  a 
renovated  body  and  returned  youth  !     I  shall    take    thy   decre- 
pitude and  at  thy  command  rule  thy  kingdom.'  Thus  addressed, 
the  royal  sage,  by  virtue   of  his  ascetic  power,  then  transferred 
his  own   decrepitude  unto  that  high-souled   son   of  his.     And 
with  the  3^outh   of  Puru  the   monarch   became  a   young    man ; 
while  with  the  monarch's  age  Puru  ruled  his  kingdom. 

*'Then,  after   a  thousand  years  had   passed   away,  Yayati, 
that  tiger  among  kings,  remained  as    strong  and   powerful  as  a 
tiger.     And  he  enjoyed  for  a  long  time  the  companionship  of  his 
two  wives.     And  in  the   gardens  of  Chittra-ratha   (the  king  of 
the  Gandharvas),  the   king   also    enjoyed  the   company  of  the 
Apsara  Viswachi.     But  even  after  all  this,  the  great  king  found 
his  appetites'unsatiated.     The  king  then  recollected  the   follow- 
ing truths  contained  in   the   Puranas.     '  Truly,   one's    appetites 
are  never  satiated  with  enjoyment.      On   the  other   hand,    like 
sacrificial  butter  poured  into  the  fire,  they  flame  up  with  indul- 
gence.    Even  if  one  enjoyeth    the    whole  earth  with  its  Avealth, 
diamonds    and    gold,    animals    and    Avomen,    one    is     not   yet 
satiated.     It  is  only  wlien    man  doth  not   commit   any    sin  m 
respect  of  any  living  thing,  in  heart,  deed,  or  word,  it  is  then 
that  he   attaineth  to   purity  as   that   of  Brahma.     When   one 
feareth  nothing,  when  one  is  not  feared  by  any  thing,  when  one 
wisheth  for  nothing,  when  one  injureth  nothing,  it  is  then  that 
one  attaineth  to   the    purity   of  Brahma.'     The   wise  monarch 
seeing  this  and  satisfied  that  one's  appetites  are   never  satiated, 
set  his  miad  at  rest  by  meditation,  and  took  back  from  his  sou 


232  MAnABiTARATA. 

his  own  (lecrepifude.  And  giving  liim  back  his  yonth  though 
his  appetites  were  unsatiated,  and  installing  him  on  the  throne, 
he  spoke  unto  Puni  thus  : — 'Thou  art  ray  true  heir,  thon  arb 
my  true  son  in  whom  m}''  race  is  to  continue  !  In  the  world 
shall  my  race  be  known  after  thy  name  !'  " 

Vaisampayana  continued,  "Then  that  tiger  among  kings, 
having  installed  his  son  Puru  on  the  throne,  went  away  to  the 
raount  of  Bhrjo-u  for  devoting  himself  to  asceticii^m.  And 
having  acquired  great  ascetic  merit,  after  long  yenrs  he  suc- 
cumbed to  the  inevitable  influence  of  Time.  He  left  hia 
human  body  by   observing  the    vow  of  fasting,  and  ascended  to 

heaven  with  his  wives.  " 

And  thus  ends   the  seventy-fifth    Section  in  the   Sambhava 

of  the  Adi  Parva, 


Section  LXXVI. 
( Samhhava  Parva  continued.  ) 

Janamejaya  said,  "0  thou  whose  wealth  is  asceticism,  tell 
me  how  our  ancestor  Yayati  who  is  the  tenth  from  Prajapati 
obtained  for  wife  the  unobtainable  daughter  of  Sukra.  I  desire 
to  hear  of  it  in  detail.  Tell  me  also,  one  after  another,  of  those 
monarchs  separately  who  have  been  the  founders  of  dynasties." 

Vaisampayana  said,  "The  monarch  Yayati  was  in  splendour 
like  unto  Indra  himself.  I  will  tell  thee,  in  reply  to  thy 
question,  O  Janamejaya,  how  both  Sukra  and  Vrishaparva 
bestowed  upon  him  with  due  rites  their  daughters,  and  how 
his  union  took  place  with  Devayani  in  especial. 

"Between  the  celestials  and  the  Asuras  there  happened 
frequent  encounters  of  yore  for  the  sovereignty  of  the  three 
worlds  with  everything  in  them.  The  gods  then,  from  desire 
of  victory,  installed  the  son  of  Angira  (Yrihaspati)  as  their 
priest  to  conduct  their  sacrifices ;  while  their  opponents  in- 
stalled the  learned  Usana  as  their  priest  for  the  same  purpose. 
And  between  those  two  Brahmanas  there  was  always  much 
boastful  rivalry.  Those  Danavas  assembled  for  encounter  that 
were  slain  by  the  gods  were  all  revived  by  Kavya  (Sukra)  by 
aid  of  the  power  of  his    knowledge.     And  then   starting  agaiu 


ADIPARVA.  2-^3 

into  life,  these  fouorlit,  wiHi  the  gods.  The  Asuras  also  slew  on 
the  field  of  battlo  many  of  the  celestials.  But  the  open-mind- 
ed Vrihaspati  could  not  revive  them,  because  he  knew  not  the 
science  called  Sanjivani  (re-vivification)  which  Kav3'a  endued 
with  great  energy  knew  so  well.  And  the  gods  were,  therefore, 
in  great  sorrow.  And  the  gods  in  great  anxiety  of'  heart  and 
entertaining  a  fear  of  the  learned  Usana,  then  went  to  Kacha, 
the  eldest  son  of  Vrihaspati,  and  spoke  unto  him,  .saying,  'We 
pay  court  to  thee,  therefore  be  kind  to  us  and  do  us  a  service 
that  we  regard  as  very  great.  That  knowledge  which  resides 
in  Sukra — that  Brahmana  of  immeasurable  prowess,  make 
thy  own  as  soon  as  thou  canst.  Thou  shalt  then  be  a  sharer 
with  us  in  all  sacrificial  offerings.  Thou  shalt  find  the 
Brahmana  in  the  court  of  Vrishaparva.  He  always  protects 
the  Danavas  but  never  us  their  opponents.  Thou  art  his 
junior  in  age,  and  therefore  capable  of  adoring  him  with  rever- 
ence. Thou  canst  also  adore  Deva-yani,  the  favorite  daughter 
of  that  high-souled  Brahmana.  Indeed,  thou  alone  art  capa- 
ble of  conciliating  them  both  by  worship.  There  is  none  else 
that  can  do  so.  By  gratifying  Deva-yani  with  thy  conduct, 
liberality,  sweetness,  and  general  behaviour,  thou  canst  cer- 
tainly obtain  that  knowledge.'  The  son  of  Vrihaspati,  thus 
solicited  by  the  gods,  then  saying  'So  be  it,'  went  to  where 
Vrishaparva  was.  And,  O  king,  Kacha,  thus  sent  by  the  gods, 
soon  wended  into  the  capital  of  the  chief  of  the  Asuras,  and 
beheld  SivJcra  there.  And  beholding  him  he  thus  spoke  unto 
him  : — 'Accept  me  as  thy  disciple.  I  am  the  grand-son  of  the 
Rishi  Angira  and  son  of  Vrihaspati  himself.  By  name  am  I 
known  as  Kacha.  Thy.self  becoming  my  preceptor,  I  shall 
practise  the  Brahmacharya  mode  of  life  for  a  thousand  years. 
Command  me  then,  O  Brahmana  !' 

"And  Sukra  (hearing  this)  said,  '  Welcome  art  thou,  O 
Kacha!  I  accept  thy  speech.  I  will  treat  thee  with  regard  ;  for 
by  so  doing,  it  is  Vrihasi)ati   who  is  being  regarded.  " 

Vaisampayana  continued,  "And  Kacha,  commanded  by 
Kavya  or  Usana  himself  called  also  Sukra,  then  saying. 
•So  be  it',  took  the  vow  he  had  spoken  of  And,  O  Bharata, 
accepting  the  vow  as  he  had   said,   at  the  proper  time,  Kacha 

30 


2-34  MAHABHARATA, 

Jaegau  to  conciliate  regardfuUy  both  his  2>rectplor  anil  (his 
]>receptor's  daughter)  Deva-yani.  And  he  began  to  conciliate 
both.  And  young  as  he  was,  by  singing  and  dancing  and 
playing  on  different  kinds  of  instruments,  lie  soon  gratified 
Deva-yani  wlio  was  herself  in  her  youth.  And,  O  Bharata> 
vith  his  whole  heart  set  upon  it,  he  soon  gratified  that  maiden 
Deva-yani — already  arrived  in  her  youth,  by  presents  of 
flowers  and  fruits  and  services  rendered  with  alacrity.  And 
Deva-yani  also  by  her  songs  and  sweetness  of  manners  used, 
while  they  were  alone,  to  attend  upon  thiit  youth  carrying 
out  his  vow.  And  when  five  hundred  years  had  thus  passed 
of  Kacha's  vow,  the  Danavas  came  to  learn  of  his  intention. 
And  having  uo  compunctions  about  slaying  a  Brahmana,  they 
became  very  angry  with  him.  And  one  day  they  saw  Kaclia 
engaged  in  a  solitary  pnrt  of  the  woods  in  tending  ( his 
preceptor's)  kine.  And  they  then  slew  Kacha  from  their 
liatred  of  Vrihaspjiti  and  from  their  desire  also  of  protecting 
the  knowledge  of  reviving  the  dead  from  being  taken  nway 
by  him.  And  having  slain  him  they  hacked  Ids  body  into 
pices  and  gave  tliese  to  be  devoured  by  jackals  and  wolves. 
And  (when  twilight  came)  the  kine  returned  to  their  fold 
without  him  who  tended  them.  And  Deva-yani,  seeing  the 
Jiine  return  from  the  woods  without  Kacha,  spoke,  O  Bharata, 
unto  her  father  thus  : — 

'Thy  Evening  fire  hath  been  kindled  :  the  Sun  also  hath 
pet,  O  father!  The  kine  have  returned  without  him  who 
teudeth  them.  Indeed,  Kacha  is  not  to  be  seen  !  It  is  jtlaiu 
that  Kacha  hath  been  lost  or  dead.  Truly  do  I  say,  O  father, 
that  without  him  I  would  not  live.' 

"And  Sukra  hearing  this  said,  'I  will  revive  him  b}'  saying 
•—Let  this  one  come.'  Then  having  recourse  to  tlie  science  of 
reviving  the  dead,  Sukra  summoned  Kacha.  And  summoned 
by  his  preceptor,  Kacha  appeared  before  hiin  in  gladness  of 
heart,  tearing  by  virtue  of  his  preceptor's  science  the  bodies 
of  the  wolves  (that  had  devoured  him.)  And  asked  about  the 
cause  of  his  delay,  he  thu.;  spoke  unto  Bhargava's  (Sukra's) 
dau-ghter.  Indeed,  asked  l)y  that  Brahmaua's  daughter,  he 
told  her,  'I    was   dead.     O    thou  of  pure  maunors,  bearing  the 


ADI  PARVA.  235 

sacrificial  fuel,  Kiisa  grass,  and  logs  of  wood,  I  was  coming 
towards  our  abode.  I  had  sat  under  a  banian  tree.  The  kino 
also  having  been  gathered  together  were  staying  under  the 
shade  of  that  same  banian.  The  Asuras,  beholding  me,  asked — 
'WJto  art  thou'?  They  heard  me  answer — lam  tfie  son  of 
Vrihaspatl.  As  soon  I  had  snid  this,  the  Danavas  slew  ma 
and  hacking  ray  bo<ly  into  pieces  gave  my  remains  to  jackaLj 
and  wolves.  And  they  then  went  to  their  homes  in  gladness 
of  heart.  O  amiable  one,  summoned  by  the  high-souled  Bhar- 
gava,  I  come  before  thee  somehow  fully  revived.' 

*'  On  another  occasion,  asked  l)y  Deva-yani,  the  Brahmana 
Kacha  went  into  the  woods.  And  as  he  was  roving  about  for 
gathering  flowers,  the  Danavas  beheld  iiim.  They  again  slew 
him  and  pounding  him  into  paste  they  mixed  it  with  the 
waters  of  the  ocean.  Finding  him  late,  the  maiden  again  repre- 
sented the  matter  unto  her  father.  And  summoned  again  by 
the  Brahmana  with  the  aid  of  his  science,  Kacha  appearint^ 
before  (his  preceptor  and  his  daughter)  told  evrything  as  it  had 
hap{)ened.  Then  slaying  him  for  the  third  time  and  burning 
him  and  reducing  him  to  ashes  the  Asuras  gave  those  ashes  to 
the  preceptor  himself  mixing  them  with  his  wine.  And 
Deva-yani  again  spoke  unto  her  father,  saying,  'O  father,  Kacha 
had  been  sent  to  gather  flowers.  But  he  is  not  to  be  seen.  Ifc 
ia  plain  he  hath  been  lost  or  dead,  1  tell  thee  truly,  I  would 
not  live  without  him.' 

•'Sukra  hearing  this  said,  '  O  daughter,  the  son  of  Vrihas- 
patl hath  gone  to  the  region  of  the  dead.  Though  revived 
by  my  science,  he  is  thus  slain  ■  frequently.  What,  indeed, 
am  I  to  do  ?  O  Deva-yani,  do  not  grieve,  do  not  cry.  Ono 
like  thee  should  not  grieve  for  one  that  is  mortal.  Indeed, 
thou  art,  O  daughter,  in  consequence  of  my  prowess,  wor- 
shipped thrice  a  day,  during  the  ordained  hours  of  prayer,  by 
Brahma,  Brahmanas,  the  gods  with  Indra,  the  Vasus,  the 
Aswinas,  the  Asuras,  in  fact  by  the  whole  universe.  It  ia 
impossible  to  keep  him  alive,  for  revived  by  me  he  is  as  often 
killed,'  To  all  this  Deva-yani  replied,  'Why  shall  I,  0  father, 
not  grieve  for  him  whose  grand-father  is  old  Angira  himself, 
whose   father    is  Vrihaspatl — that  ocean  of  aacctic   merit,  who. 


236  MAHABHAKATAt 

13  the  grand-son  of  a  Rishi  and  the  son  also  of  a  RisM  ? 
He  himself  too  was  a  Brahmachaii  and  an  ascetic  ;  always 
wakeful  and  skilled  in  everything.  I  will  stai've  and  follow 
the  way  Kacha  hath  gone.  The  handsome  Kacha  is,  O  father, 
dear  unto  me !'  " 

Vaisampayana  continued,  "  The  great  Rishi  Kavya  (Sukra)^ 
then,  afflicted  by  what  Deva-yani  had  said,  then  cried  in. 
anger,  'Certainly,  the  Asuraa  seek  .to  injure  me,  for  they  slay 
my  disciple  that  stayeth  with  me.  These  followers  of  Rudra 
desire  to  divest  me  of  my  character  as  a  Brahmana  by  making 
me  participate  in  their  crime.  Truly  this  crime  hath  a  terrible 
end.  The  crime  of  slaying  a  Brahmana  would  even  burn  Indra 
himself.'  Having  said  this,  that  Brahmana  Sukra,  urged  by 
Deva-yani,  began  to  summon  Kacha  who  had  entered  the  jaws 
of  death.  But  Kacha,  summoned  with  the  aid  of  science,  and 
afraid  at  the  consequences  to  his  preceptor,  feebly  replied 
from  within  the  stomach  of  his  preceptor.  And  Kacha  saidj 
'Be  graceful  unto  me,  O  lord  I  I  am  Kacha  that  worshippetb 
thee  !     Behave  unto  me  as  to  thy  own  dearly-loved  son.'  " 

Vaisampayana  continued,  "  Sukra  then  said,  'By  what  path, 
O  Brahmana,  entering  my  stomach,  dost  thou  stay  there  ?' 
Leaving  the  Asuras  this  very  moment,  shall  I  go  over  to  the 
gods!'  And  Kacha  then  answered,  'By  thy  grace,  memory 
hath  not  failed  me.  Indeed,  I  do  recollect  everything  as  it  hath 
happened.  My  ascetic  virtues  have  not  been  destroyed.  It  is 
therefore  that  I  am  able  to  bear  this  insufferable  pain.  O 
Kavya,  slain  by  the  Asuras  and  burnt  and  reduced  to  powder 
have  I  been  given  to  thee  with  thy  wine.  When  thou  art 
present,  O  Brahmana,  the  arts  of  the  Asuras  will  never  be  able 
to  vanquish  the  science  of  the  Brahmana  !' 

"Hearing  this,  Suki-a  said,  '  O  daughter,  v;hat  good  can  I 
do  to  thee  ?  It  is  with  my  death  that  Kacha  can  have  back 
his  life  !  O  Deva-yani,  Kacha  is  even  within  me.  There  ia 
no  other  way  of  his  coming  out  except  by  ripping  open  my 
stomach.  But  Deva-yani  replied,  '  Both  evils  shall,  like  fire, 
burn  me.  The  death  of  Kacha  and  thy  own  death  too  are  to 
me  as  same.  The  death  of  Kacha  would  deprive  me  of  life. 
If  thou  aliso  diest,  I   shull  not  be   able  to   bear   life  '.'     Then 


ADI  PARVA.  237 

Sukra  said,  '  O  son  of  Vrihaspati,  thou  art,  indeed,  one 
already  crowned  with  success,  because  Deva-yani  regardesb 
thee  so  well.  Accept  now  the  science  that  I  v/ill  today  impart 
to  thee,  if  indeed,  thou  art  no  Indra  in  the  form  of  Kacha  j 
None  can  come  out  of  my  stomach  with  life.  A  Brahmana, 
however,  must  not  be  slain.  Therefore,  accept  thou  the 
science  I  impart  to  thee.  Start  thou  into  life  as  my  son  ! 
And  possessed  of  the  knowledge,  having  received  it  from  me, 
and  revived  by  me,  look  thou  that  coming  out  of  my  body 
thou  may  est  have  in  view  what  gratitude  dictateth.'  " 

Vaisampivyana  continued,  "  Receiving  then  the  science  im- 
parted to  him  by  his  preceptor,  ripping  open  his  stomach  the 
handsome  Bralmiiana  Kacha  came  out  like  the  moon  at  evening 
in  the  fifteenth  day  of  the  lighted  fortnight.  And  beholding 
the  remains  of  his  preceptor  lying  like  a  heap  of  Brahma,  even 
Kacha  revived  him  with  the  aid  of  the  science  he  had  received. 
And  worshipping  him  with  regard,  Kacha  then  said  unto  his 
preceptor,  'Him  who  poureth  the  nectar  of  knowledge  into 
one's  ears,  even  as  thou  hast  done  into  those  of  myself  who 
am  void  of  all  knowledge,  him  do  I  regard  both  as  my  father 
and  mother.  And  remembering  the  immense  service  done  by 
him,  who  is  there  so  ungrateful  as  to  injure  him  ?  They  that, 
having  acquired  knowledge,  injure  their  preceptor  who  is 
always  an  object  of  worship,  who  is  the  giver  of  knowledge; 
who  is  the  most  precious  of  all  precious  objects  on  earth, 
become  hated  on  earth  and  finally  go  to  the  regions  of 
the  sinful.'  " 

Vuisampayana  continued,  "  The  learned  Sukra,  having 
been  deceived  while  under  wine,  and  remeinberinor  the  total 
loss  of  consciousness  that  is  one  of  the  terrible  consequences  of 
drink,  and  beholding  too  before  him  the  handsome  Kacha  whom 
he  had,  in  a  state  of  unconsciou3nes&,  drunk  with  his  wine, 
then  thought  of  effecting  a  reform  in  the  manners  of  the  Brah- 
manas.  The  high-souled  Usana  rising  up  from  the  ground  in 
anger  then  spoke  as  follows  : — '  That  wretched  Brahmana  who 
from  this  day  will,  being  unable  to  resist  the  temptation, 
drink  wine,  shall  be  regarded  to  have  lost  his  virtue,  shall  be 
reckoned  to  have  committed  the  sin  of  slaying    a  Brahmunaj 


238  MA.HABHARATA.. 

shall  be  hated  both  in  this  and  the  other  world.  I  set  thrsi 
limit  to  the  conduct  and  dignity  of  Brahmanas  everywhere.. 
Let  the  honest,  let  Brahmanas,  let  those  retrardful  of  theii* 
superiors,  let  the  gods,  let  the  three  Avorlds,  listen  !'  Having 
said  these  woids,  that  high-souled  one — that  ascetic  of  ascetics 
then  summoning  the  Danavas  who  had  been  deprived  by  fate 
of  their  good  sense,  then  told  them  these  words: — 'Ye  foolish 
Danavas,  know  ye  that  Kacha  hath  attained  his  wishes.  He 
will  henceforth  dwell  with  me.  Indeed,  having  obtained  the 
valuable  knowledge  of  reviving  the  dead,  that  Brahmana  hath 
become  in  prowess  even  as  Brahma  himself  !'  " 

Vaisampayana  continued,  "  And  Bhargava  having  said  so 
much  cut  short  his  speech.  The  Danavas  were  surprised  and 
went  away  to  their  homes.  And  Kacha  too  having  staid  with 
his  preceptor  for  a  full  thousand  years  then  prepared  to  re- 
turn to  the  abode  of  the  celestials  after  having  obtained  his 
preceptor's  permission." 

And  thus  ends  the  seventy-sixth  Section  in  the  Sambhava 
of  the  Adi  Parva. 


Section  LXXVII. 
(  Sambhava  Parva  continued.  } 

Vaisampayana  said,  "  After  the  expiration  of  the  period  of 
his  vow,  Kacha  having  obtained  his  precejjtor's  leave  was  about 
to  return  to  the  abode  of  the  celestials.  Just  at  this  time, 
Deva-yani,  addressing  him,  said,  '  O  grand-son  of  the  Rishi 
Angira,  in  conduct  and  birth,  in  learning,  asceticism,  and 
humility,  thou  shinest  most  brightly  !  As  the  celebrated 
Rishi  Angira  is  honored  and  regarded  by  my  father,  so  is  thy 
father  Vrihaspati  regarded  and  worshipped  by  me  !  O  thou  of 
ascetic  wealth,  knowing  this,  listen  to  what  I  say.  Recollect 
my  behaviour  to  thee  during  the  period  of  thy  vow  (of  Brahma- 
charya.)  Thy  vow  hath  now  been  over.  It  behoveth  thee  to 
fix  thy  affections  on  me.  O  accept  my  hand  duly  with  ordained 
mantras  1' 

"Kacha    replied,    'Thou    art    to    me    an    object    of  regard 
and  worship  even  as  thy  father  !     Indeed,   0  thou    of  faultless 


ADIPARVA,  239 

features,  tliou  art  even  an  object  of  greater  reverence  !  Thou 
art  dearer  than  life  to  I  lie  iiigU-souled  Bhargava  !  O  amiable 
ene,  as  the  daughter  of  my  preceptor,  tliou  art  ever  worthy 
of  my  worship.  As  my  preceptor  Sukra  thy  father  is  ever 
deserving  of  my  regards,  so  art  thou,  O  Deva-yaui  !  There- 
fore it  behoveth  thee  not  to  say  so.'  Hearing  this  Deva-yaui 
replied,  'Thou  too  art  the  sou  of  my  father's  preceptor's  son. 
Therefore,  O  best  of  Brahmanas,  thou  art  deserving  of  my  re- 
gards and  worship.  O  Kacha,  when  thou  wert  slain  so  many 
times  by  the  Asuras,  recollect  today  the  affection  I  showed 
for  thee  !  Remembering  my  friendship  and  affection  for  thee, 
and,  indeed,  my  devoted  regard  also,  O  virtuous  one,  it  be- 
hoveth thee  not  to  abaudoa  me  without  any  fault  I  I  am 
truly  devoted  to  thee  !' 

"Hearing  all  this  Kacha  said,  '  O  thou  of  virtuous  vows, 
do  not  urge  me  into  such  a  sinful  course  !  O  thou  of  fair 
eye-brows,  be  graceful  unto  me  !  Beautiful  one,  thou  art  to  me 
an  object  of  greater  regard  than  my  preceptor  !  Full  of  vir- 
tuous resolves,  O  large-eyed  one,  of  face,  besides,  as  handsome 
as  the  moon,  the  place  where  thou  hadst  resided,  viz,  the  body 
of  Kavya,  hath  also  been  my  abode.  Thou  art  tridy  my 
sister !  Therefore,  O  slender-waisted  one,  do  iu)t  say  so  ! 
Amiable  one,  happily  liave  we  passed  the  days  that  we  have 
been  together.  There  is  perfect  good  understanding  between 
us  I  ask  thy  leave  to  return  to  my  abode.  Therefore  jiro- 
iiouQce  blessings  on  me  so  that  my  journey  may  be  safe.  I 
must  be  remembered  by  thee,  wiien  thou  dost  remember  me 
in  connection  with  topics  of  conversation,  as  one  that  hath  not 
transgressed  virtue  !  Always  attend  upon  my  preceptor  with 
readiness  and  singleness  of  heart ! '  To  all  this,  Deva-yani 
answered,  'Solicited  by  me,  if,  indeed,  thou  dost  trul}^  refuse 
to  make  me  thy  wife,  then,  O  Kacha,  this  thy  knowledge  shall 
not  bear  fruit ! ' 

"Hearing  all  this,  Kacha  said,  'I  have  refused  thy  request 
only  because  thou  art  the  daughter  of  my  j)receptor,  and  not 
because  thou  hast  any  fault.  Nor  hatli  my  preceptor  in  this 
respect  issued  any  command.  Curse  me  if  it  ])leiise  thee  !  I 
have  told  thee  what  the  behaviour  should  be  of  lli«his.  1  do  not 


240  MAHABHARATA. 

deserve  thy  curse,  O  Dev;i-3'ani  !  But  yet  hast  thou  cursed  me. 
Thou  hast  acted  under  the  iaflueuce  of  passion  and  not  from  a 
sense  of  duty.  Therefore  thy  desire  sliall  not  be  fulfilled.  No 
Rishi's  sou  shall  ever  accept  thy  hand  in  marriage.  Thou  hast 
said  that  my  knowledge  shall  not  bear  fruit.  Let  it  be  so. 
But  in  him  it  shall  bear  fruit  to  whom  I  may  impart  it.' " 

Vaisampa3'ana  continued,  "  That  first  of  Brahnmnas,  Kacha, 
having  said  so  unto  Deva-yani,  speedily  v/ended  unto  the 
abode  of  the  chief  of  the  celestials.  And  beholding  him 
arrived,  the  celestials  with  Indra  ahead,  having  first  worshipp- 
ed, spoke  unto  him  as  follows: — 'Thou  hast,  indeed,  per- 
formed an  act  of  great  good  for  us.  Wonderful  hath  been  thy 
achievement !  Thy  fame  shall  never  die  !  And  thou  shalt  be 
a  sharer  with  us  in  sacrificial  offerings.'  " 

And  thus  end:^  the  seventy-seventh  Section  in  the  Sambhava 
of  the  Adi  Parva. 


Section  LXXVIII. 

(  Sambhava  Parva  continued. ) 

Vaisampayana  said,  "  The  dwellers  of  heaven  became 
exceedingly  glad  to  welcome  Kacha  w^ho  had  mastered  the 
wonderful  science.  And,  O  thou  i)ull  of  the  Bharata  race 
the  celestials  then  learnt  that  science  from  Kacha  and  consi- 
dered their  object  as  already  achieved.  And  then  assembling 
together  they  spoke  unto  him  of  an  hundred  sacrifices,  saying, 
'The  time  hath  come  for  showing  thy  prowess.  Slay  thy  foes, 
O  Purandara  !'  And  thus  addressed,  Maghava,  then  accom- 
panied by  the  celestials,  set  out,  saying  'So  be  it.'  But  on 
his  way  he  saw  a  iiumljer  of  damsels.  These  maidens  were 
sporting  in  a  lake  in  the  gardens  of  the  Gandharva  Chittra- 
ratha.  And  changing  himself  into  wind  he  soon  mixed  up 
the  garments  of  those  maidens  which  they  had  kept  on  tlie 
bank.  A  little  while  after,  the  maidens  getting  up  from  the 
water  approached  their  garments  that  iiad,  indeed,  been  mingled 
with  eacii  other.  And  it  so  happened  that  from  the  inter- 
mingled heap  tlie  attire  of  Deva-yani  was  appropriated  by 
Sharmishta  the  daughter  of  Yrishaparva,  from  ignorance   that 


ADIPARVA.  241 

it  was  not  hers.  And,  O  king,  upon  this,  between  them,  Deva- 
yani  and  Sharmishta,  then  occurred  a  dispute.  And  Deva-yani 
said,  'O  daughter  of  the  Asiira  (chief),  why  dost  thou  take 
my  attire,  being,  as  thou  art,  ray  disciple  ?  Destitute  of  good 
behaviour,  nothing  good  can  happen  to  thee  !'  Sharmishta, 
however,  quickly  replied,  '  Thy  father  occupying  a  lower  seat 
always  adoreth,  Avith  downcast  looks  like  a  hired  chaunter 
of  praises,  my  father  whether  when  he  sitteth  at  his  ease  or 
reclineth  at  full  length.  Thou  art  the  daughter  of  one  that 
beggeth,  one  that  chaunteth  the  praises  of  others,  of  one 
that  accepteth  alms.  I  am  the  daughter  of  one  who  is  adored, 
one  who  bestoweth  alms  instead  of  ever  accepting  them. 
Beggar  woman  as  thou  art,  thou  art  free  to  strike  thy  breast, 
to  use  ill  words,  to  vow  enmity  to  me,  to  give  way  to  thy 
wrath.  Acceptress  of  alms,  thou  weepest  tears  of  anger  in 
vain.  Thou  art  perfectly  harmless,  whereas,  if  so  minded,  I 
can  harm  thee.  Thou  desirest  to  quarrel.  But  know  thou  that 
I  do  not  reckon  thee  as  ray  equal.' " 

Vaisampayana  continued,  "  Hearing  these  words  Deva-yani 
became  exceedingly  angry  and  began  to  pull  at  her  clothes. 
Sharmishta  thereupon  threw  her  into  a  well,  and  went  home. 
Indeed,  the  wicked  Sharmishta  believing  that  Deva-jani  was 
dead,  bent  her  steps  homewards  in  a  wrathful  mood. 

"  After  Sharmishta  had  left,  Yayati  the  son  of  Nahusha 
soon  came  to  that  spot.  And  the  king  had  been  out  ahunting. 
And  the  couple  of  horses  harnessed  to  his  car  and  the  other 
.single  horses  with  him  were  all  fatigued.  And  the  king  him- 
self was  thirsty.  And  the  son  of  Nahusha  saw  a  well  that 
was  b3^  And  he  saw  that  it  was  dry.  But  in  looking  within 
it,  he  saw  a  maiden  who  in  splendour  was  like  unto  the  blazino- 
fire.  And  beholding  her  within  it,  the  best  of  kings  addressed 
that  girl  of  the  complexion  of  the  celestials,  soothing  her  with 
sweet  words.  And  he  said,  'Who  art  thou,  0  fair  one,  of  nails 
bright  as  burnished  copper,  and  -with  ear-rings  decked  with 
celestial  gems  ?  Thou  seemest  to  be  greatly  anxious.  Why 
dost  thou  weep  in  affliction  ?  How,  indeed,  hast  thou  fallen 
into  this  well  covered  with  creepers  and  long  grass?  And  O 
slender-waistedgirl,  answer  me  truly  whose  daughter  thou  art!' 

31 


£42  MAHAEHARATA, 

"Deva-yaiii  then  answered,  '  I  am  the  daughter  of  Sukra 
v/lio  brings  back  into  life  the  Asuraa  that  are  slain  by  the  gods. 
He  doth  not  know  Avhat  liath  befallen  me.  This  is  my  right 
■hand,  O  king,  with  nails  bright  as  burnished  copper.  Thou 
art  well-descended  ;  I  ask  thee,  take  it  and  raise  me  up  there- 
fore !  I  knaw  thou  art  of  good  behaviour,  of  great  prowess, 
and  wide  fame  !  It  behoveth  thee,  therefore  to  raise  me  from 
this  well  r  " 

Vaisampayaua  continued,  "King  Yayati,  learning  that  she 
was  a  Brahmana's  daughter,  then  raised  her  from  that  well 
catching  liold  of  her  right  haiid.  And  the  monarch  promptly 
raising  her  from  the  pit  and  speaking  to  her  who  was  of  tapermg 
thighs,  sweetly  and  courteously,  returned  to  his  capital. 

"  And  when  the  son  of  Nahusha  had  gone  away,  Deva-yani 
of  faultless  features,  afflicted  with  grief,  then  spoke  unto  her 
maid,  Ghurnika  by  name,  who  met  her  at  the  time.  And  she 
said,  'O  Ghurnika  hie  thou  soon  and  speak  to  my  father  with- 
out loss  of  time  of  everything  as  it  hath  happened.  I  shall 
not  now  enter  the  city  of  Vrisha-parva.' " 

Vaisampayana  continued,  "  And  Ghurnika,  thus  command- 
ed, repaired  quickly  to  the  mansion  of  the  Asura  chief.  And 
there  she  saw  Kavya  and  spoke  unto  him  with  her  perception 
dimmed  by  anger.  And  she  said,  'I  tell  thee,  0  great  Brahraa- 
na,  that  Deva-yani  hath  been  ill-used,  O  fortunate  one,  in  the 
forest  by  Sharmishta  the  daughter  of  Vrishaparva !'  And 
Kavya,  hearing  that  his  daughter  had  been  ill-used  by  Shar- 
mishta, speedily  went  out  with  a  heavy  heart,  seeking  for  her 
in  the  woods.  And  when  he  found  her  in  the  woods  he  clasp- 
ed her  with  affection  and  spoke  unto  her  with  voice  choked 
'with  grief.  '0  daughter,  the  weal  or  woe  that  befalleth  people 
is  always  due  to  their  own  faults.  Thou  hast,  therefore,  some 
fault,  I  ween,  which  hath  been  expiated  thus  !'  Hearing  this, 
Deva-yani  replied,  'Be  it  a  penalty  or  not,  listen  thou  to  me 
with  attention  !  0  hear  all  that  Sharmishta,  the  daughter  of 
Vrishaparva,  hath  said  unto  me  !  Really  hath  she  said  that 
thou  art  only  the  hired  chaunter  of  the  praises  of  the  Asura 
king.  Even  thiis  hath  she — that  Sharmishta,  Vrisliaparva's 
daughter, — spoken  to  mo,  with  red  eyes,  these  piercing  and  cruel 


ADIPARVA.  243 

words :— "  Thou  ai'b  the  daughter  of  one  that  ever  cliaunteth 
for  hire  the  praises  of  others ;  of  one  that  asketh  for  charity ; 
of  one  that  accepteth  ahns ;  whereas  I  am  the  daughter  of 
one  that  receiveth  adorations,  of  one  that  giveth,  of  one  that 
never  accepteth  anything  in  gift."  These  have  been  the 
words  repeatedly  spoken  unto  i:ne  by  the  proud.  Sharmishta, 
the  daughter  of  Vrishaparva,  with  eyea  red  in  anger.  If,  O 
father,  I  am  really  the  daughter  of  a  hired  chaunter  of  praises, 
of  one  that  accepteth  gifts,  I  must  offer  her  my  adorations  iu 
hopes  of  obtaining  her  grace.  O,  of  this  I  have  already  told 
her.' 

"  Sukra  replied,  '  Thou  art,  0  Deva-yani,  no  daughter  of 
a  hired  adorer,  of  one  that  asketh  for  alms  and  accepteth 
gifts  !  Tliou  art  the  daughter  of  one  that  adores  none ;  of 
one  that  is  adored  by  all,  Vrishaparva  himself  knoweth  it, 
and  Indra,  and  king  Yayati  too,  that  the  inconceivable  Brahma, 
the  un-opposable  God-head,  is  my  strength.  The  self-create 
himself,  gratified  by  me,  hath  said  that  I  am  for  aye  the  lord 
of  that  which  is  in  all  things  on  earth  or  in  heaven.  I  tell 
thee  truly  that  it  is  I  who  poureth  rain  for  the  good  of  crea^ 
tures  and  who  nourisheth  the  annual  plants  that  sustain  all 
living  things.'  " 

Vaisampayana  continued,  "  It  was  by  such  sweet  words  of 
excellent  import  that  the  father  endeavoured  to  pacify  his 
daughter  afflicted  with  woe  and  oppressed  by  anger.  " 

And  so  ends  the  seventy-eighth  Section  in  the  Sambhava  of 
the  Adi  Parva, 


Section  LXXIX. 
(Sambhava  Parva  continued.) 

"  Sukra  continued,  *  Know  then,  O  Deva-yani,  that  hf? 
that  re^ardeth  not  the  evil  speeches  of  others,  couquereth 
everything  !  The  wise  say  that  he  is  a  true  charioteer  who 
without  slackening  hoideth  tightly  the  reins  of  his  horses. 
He,  therefore,  is  the  true  man  that  subdueth,  without  indulg- 
ing, his  rising  wrath.  Know  thou,  O  Deva-yani,  that  by  him 
is  everything  conquered  who  calmly  subdueth  his  rising  anger. 


244  MAHABHARATA. 

He  is  regarded  as  a  man  -who  by  Laviug  recourse  to  forgive- 
ness casteth  off  his  rising  anger  like  a  snake  casting  off  liia- 
outerskin.  He  that  suppressetii  his  auger,  lie  that  regardeth  not 
the  evil  speeches  of  others,  he  that  becometh  not  angry  though 
there  be  cause,  certainly  acquireth  the  tour  objects  for  which 
we  live.  (Religion,  profit,  desire,  and  salvation.)  Between 
him  that  performeth  witiiout  fatigue  sacrifices  every  month  for 
an  hundred  years,  and  him  that  never  feeleth  wrath  in  respect 
of  anything,  he  that  feeleth  not  anger  is  certaiidy  the  higher. 
Boys  and  girls,  unable  to  distinguish  between  right  and  wrong, 
quarrel  with  each  other.  The  v/ise  never  imitate  them.'  Deva- 
yani,  hearing  this  speech  of  her  fatlier,  said,  '  O  father,  I 
know,  though  a  girl,  what  are  our  duties  and  virtues,  I  know 
also  what  the  difference  is  between  anger  and  forgiveness  as- 
regards  tiie  power  of  each.  But  when  a  disciple  behaveth  dis- 
respectfully, he  should  never  bfr  forgiven  by  the  preceptor  if 
the  latter  is  realy  desirous  of  benefiting  the  former.  Therefore 
I  do  not  desire  to  live  any  longer  in  a  country  wiiere  evil  be- 
haviour is  on  tiie  ascendant.  The  wise  man  desirous  of  good, 
should  not  dwell  among  those  sinfully-inclined  men  who  al- 
aways  speak  ill  of  good  behaviour  and  high  birth.  But  there 
should  one  live, — indeed,  that  hath  been  said  to  be  the  best  of 
dewelling  places, — wh are  good  behaviour  and  purity  of  birth 
are  known  and  respected.  The  cruel  words  uttered  by  Vrisha- 
parva's  daughter  burn  my  heart  even  as  men  desirous  of  kind- 
ling a  fire  burn  the  dry  fuel.  I  do  not  think  anything  more 
miserable  for  a  man  in  the  three  worlds  than  for  him  to  adore 
his  enemies  blessed  with  good  fortune,  himself  possessing  none. 
Indeed,  it  hath  been  said  by  the  learned  that  for  such  a  man 
even  death  would  be  better.' " 

And  thus  ends  the  seventy -ninth  Section  in  the  Sambhava 
of  the  Adi  Parva. 


Section  LXXX. 

(Sanibhava  Parva  continued.) 

Vaisainpayana  said,  "Then  Kavja  tlie  foremost  of  Bhrigu's 
line  became  angry  himself.  And  approaching  Vrishaparva 
where  the  latter  was  seated,  began  to  address  him  without 
weio-hino-  his  words.  'O  king,'  he  said,  'sinful  acts  do  not,  like 
the  earth,  bear  fruit  immediately.  But  gradually  and  secretly 
do  they  cut  away  the  roots  of  their  doer.  Such  fruit  is  seen 
either  in  one's  own  self,  in  one's  son,  or  in  one's  grandson. 
Sins  must  bear  their  fruit.  Like  rich  food  they  can  never  be 
digested.  And  because  ye  slew  the  Brahmana  Kaclia,  the 
grand-son  of  Angira,  who  was  virtuous,  acquainted  with  the 
precepts  of  religion,  and  attentive  to  his  duties,  while  resid- 
ing in  my  abode,  even  for  tiiis  act  of  slaughter — unfit  as  he  was 
for  it — and  for  the  mal-tieatment  of  my  daughter  too,  know, 
O  Vrishaparva,  I  shall  leave  thee  and  thy  relatives.  Indeed, 
O  king,  for  this  I  can  no    longer    stay  with    thee  !     Dost  thou, 

0  Asura  chief,  think  that  I  am  a  raving  liar  ?  Thou  makest 
little  of  thy  offence  without  seeking  to  correct  it.' 

"  Vrishaparva  then  said,  'O  son  of  Bhrigu,  never  have  I 
attributed  want  of  virtue  or  falsehoood  to  thee  !  Indeed,  virtue 
and  truth  ever  dwell  in  thee  !  Be  graceful  unto  me  !  0  Bhar- 
gava,  if  leaving  us  thou  really  guest  hence,  we  shall  then  go 
into  the  depths  of  the  ocean.  Indeed,  there  is  nothing  else  for 
us  to  do.' 

"Sukra  then  replied,  'Ye  Asuras,  whether  ye  go  into  the 
depths  of  the  ocean  or  fly  away  in   all  directions,  I  care  little. 

1  am  unable  to  bear  my  daughter's  grief.  My  daughter  is  ever 
dear  to  me.  My  life  dependeth  on  her.  Seek  ye  to  please 
her.  As  Vrihaspati  everseeketh  the  good  of  Indra,  so  do  I 
always  seek  thine  by    my  ascetic  merits.' 

•'Vrishaparva  then  said,  '  O  Bhargava,  thou  art  the  absolute 
master  of  whatever  is  possessed  by  the  Asura  chiefs  in  this 
world,  their  elephants,  kine,  and  horses,  of  even  my  own  self.' 

"Sukra  then   answered,  'If  it  is  true,  O  great   Asura,  that 
I  am  the    lord  of  all  the    wealth    of  the   Asuras,    then   go  and 
gratify  Deva-jaiii»'  " 


246  MAHABHARATA. 

Vaisampayana  continued,  "And  when  the  great  Kavya 
had  been  so  addressed  by  Vrishaparva  he  then  went  to  Deva- 
yani  and  told  her  all.  Deva-yani,  however,  quickly  replied, 
'O  Bhargava,  if  thou  art  truly  the  lord  of  the  Asura  king 
himself  and  of  all  his  wealth,  then  let  the  king  himself  come  to 
me  and  say  so  in  my  presence.'  Vrishaparva  then  approached 
Deva-yani  and  told  her,  '0  Deva-yani  of  sweet  smiles,  what- 
ever thou  desirest  I  am  willing  to  give  thee  however  difficult 
it  may  be  to  grant  the  same  ?  Deva-yani  answered,  'I  desire 
Sharmishta  with  a  thousand  maids  to  wait  on  me.  She  must 
also  follow  me  to  where  my  father  may  bestow  me.' 

"  Vrishaparva  then  commanded  a  maid-servant  in  attendance 
on  him,  saying,  'Go  and  quickly  bring  Sharmishta  hither. 
Let  her  also  accomplish  what  Deva-yani  wisheth.'  " 

Vaisampayana  continued,  "The  maid  servant  then  repair- 
ing to  Sharmishta  told  her,  '0  amiable  Sharmishta,  rise  and 
follow  me.  Accomplish  thou  the  good  of  thy  relatives.  Urged 
by  Deva-yani,  the  Brahmana  (  Sukra  )  is  on  the  point  of 
leaving  his  disciples  (the  Asuras.)  0  sinless  one,  thou  must 
do  what  Deva-yani  wisheth  !'  Sharmishta  replied,  'I  shal^ 
cheerfully  do  what  Deva-yani  wisheth.  Urged  by  Deva-yani 
Sukra  is  calling  me.  Both  Sukra  and  Deva-yani  must  not  leave- 
the  Asuras  through  my  fault.'  " 

Vaisampayana  continued,  "  Commanded  by  her  father  then, 
Sharmishta,  accompained  by  a  thousand  maidens,  soon  came, 
in  a  palanquin,  out  of  her  father's  excellent  mansion.  And 
approaching  Deva-yani  said,  'With  my  thousand  maids  I  am 
thy  waiting-woman.  And  I  shall  follow  thee  v/here  thy 
father  may  bestow  thee.'  Deva-yani  replied,  'I  am  the 
daughter  of  one  who  chaunteth  the  praises  of  thy  father,  and 
who  beggeth  and  accepteth  alms.  Thou,  on  the  other  hand, 
art  the  daughter  of  one  who  is  adored.  How  canst  thou  be 
my  waiting  woman  ?  ' 

"Sharmishta  answered,  'One  must  by  all  means  contribute 
to  the  happiness  of  one's  afflicted  relatives.  Therefore  shall 
I  follow  thee  wherever  thy  father  may  bestow  thee  !'  " 

Vaisampayana  continued,  "  When  Sharmishta  had  thus 
promised    to    be   Deva-yani's    waiting-woman,  the    latter,  0 


ADI  PARVA.  247 

'lilng,  tlien  spoke  imto  her  father  thus  : — *0  best  of  all  excell- 
ent Brahmanas,  I  am  gratified.  I  shall  now  enter  the  Asura 
capital.  I  now  know  that  thy  science  and  power  of  knowledge 
are  not  futile.'  " 

Vaisampayana  continued,  "That  best  of  Brahmanas,  of 
great  reputation,  thus  addressed  by  his  daughter,  then  entered 
the  Asura  capital  in  gladness  of  heart.  And  the  Danavas 
worshipped  hina  with  great  reverence.  " 

And  thus  ends  tlie  eightieth  Section  in  the  Sambhava  of 
the  Adi  Parva. 


Section  LXXXI. 
( Sambhava  Parva  continued.  ) 

Vaisampayana  said,  "  After  some  length  of  time,  O  bef?t 
of  monarchs,  Deva-yani  of  the  fairest  complexion  went  into 
the  same  woods  for  purposes  of  pleasure.  And  accompanied 
by  Sharmishta  with  her  thousand  maids  she  reached  the  same 
spot  and  began  to  wander  in  freedom.  And  waited  upon  by  all 
those  companions  she  felt  herself  supremely  happy.  And 
sporting  with  light  hearts,  they  began  di'inking  the  honey  of 
flowers,  eating  various  kinds  of  fruits  and  biting  some.  And 
just  at  this  time,  king  Yayati  the  son  of  Nahusha,  again 
came  there  in  course  of  his  wanderings,  tired  and  thirsty, 
in  search  of  deer.  And  the  king  saw  Deva-yani  and  Shar- 
mislita,  and  those  other  maidens  also,  all  decked  with  celes- 
tial ornaments  and  full  of  voluptuous  langour  in  consequence 
of  the  flowery  honey  they  drank.  And  Deva-yani  of  sweet 
smiles,  unrivalled  iu  beauty  and  possessing  the  fairest  com- 
plexion amongst  them  all,  was  reclining  at  her  ease.  And  she 
was  waited  upon  by  Sharmishta  gently  pressing  her  feet. 

"And  Yayati  seeing  all  this,  said,  '0  amiable  ones,  I  would 
ask  ye  both  your  names  and  parentage.  It  seems  that  these 
two  thousand  maids  wait  on  ye  two.'  Hearing  the  monarch, 
Deva-yani  then  answered,  'Listen  to  me,  O  best  of  men.  Know 
thou  that  I  am  the  daughter  of  Sukra  the  spiritual  guide  of 
the  Asuras.     This  my  companion  h   my    waiting-woman.     She 


248  MAHA  RITA  RATA. 

attendefh    on    me    wherever    I    go.       She    is    Sliarmishta    the 
daughter  of  the  Asura  king  Vrishjiparva.' 

"  Yayati  then  asked,  'I  am  curious  to  know  why  is  this  thy 
companion  of  fair  eye-brows — this  maiden  of  the  fairest  com- 
plexion— tlie  daughter  of  the  Asura  cliief — thy  waiting- woman  !' 
Deva-yani  replied,  '  O  best  of  kings,  everytliing  resulteth 
from  the  fates.  Knowing  this  also  to  be  the  result  of  fate, 
cease  to  wonder  at  it.  Thy  features  and  attire  fire  both  like 
a  king's.  Thy  speeeii  also  is  fair  and  correct  as  that  of  the 
Veda.  Tell  me  thy  name,  whence  thou  art,  and  whose  son 
also  !' 

"  The  monarch  replied,  'During  my  vow  of  Brahmacharya, 
the  whole  Vedas  entered  my  ears.  I  am  known  as  Yayati, 
a  king's  son  and  a  king  myself.'  Deva-yani  then  enquired, 
'O  king,  what  for  hast  thou  come  here  ?  Is  it  to  gather  lotuses, 
or  to  angle  or  to  hunt?'  Yayati  said,  '  O  amiable  one,  tliirsty 
in  the  pursuit  of  deer  have  I  come  hither  in  search  of  water. 
I  am  very  much  fatigued.  I  wait  but  your  commands  to  leave 
this  spot.' 

"  Deva-yani  answered,  'With  my  two  thousand  damsels  and 
my  waiting-woman  Sharmislita,  I  wait  but  your  commands. 
Prosperity  to  t]ie3  !     Be  thou  my  friend  and  lord  !' 

"Yayati  hearing  this  replied,  'Beautiful  one,  I  do  not  de- 
serve thee.  Thou  art  the  daughter  of  Sukra,  far  my  superior. 
Thy  father  cannot  bestow  thee  even  on  great  kings.'  To  this 
Deva-yani:  'Brahmanas  have  before  this  been  mixed  with  the 
Khatrias,  and  Khatrias  with  Brahmanas.  Thou  art  the  son 
of  a  Rishi  and  a  Rishi  tlwself.  Therefore,  O  son  of  Nahusha, 
marry  thou  me  ! '  Yayati,  however,  replied,  '0  thou  of  the 
handsomest  features,  the  four  orders  have,  indeed,  sprung  from 
one  body.  But  their  duties  and  purity  are  not  the  same.  The 
Brahmana  is  truly  superior  to  all  !'  Deva-j'ani  ansAvered, 
'This  hand  of  mine  h;ith  never  been  touched  before  by  any 
man  save  thee  !  Therefore  do  I  accept  thee  for  my  lord. 
How,  indeed,  shall  any  other  man  touch  my  liand  which 
hath  before  been  touciied  by  thj'self  who  art  a  Rishi  ?' 
Yayati  then  said,  'The  wise  know  tiiat  a  Brahmana  is  more 
to  be   avoided   than  an    angry    snake   of  virulent    poison   or  a 


ADT  PARVA.  249 

Viazing  fire  of  sproading  flames.'  Deva-yani  tlien  told  the  mon- 
arch, '0  thou  bull  amongst  men,  why  dost  tliou,  indeed,  say 
that  a  Bralimana  should  be  more  avoided  than  an  angry  snake 
of  virulent  poi.«on  or  a  blazing  fire  of  spreading  flames?' 
The  monarch  answered,  *rhe  snake  but  killeth  only  one.  The 
sharpest  weapon  slayeth  but  a  single  person.  The  Brahmaua, 
if  angry,  destroyeth  whole  cities  and  kingdoms.  Therefore, 
0  timid  one,  do  I  deem  a  Brahmana  as  more  to  be  avoided 
than  either.  I  cannot  hence  wed  thee,  0  amiable  one,  unless 
thy  father  bestov/eth  thee  on  me  ! '  Deva-yani  then  said,  'Thoti 
art,  indeed,  chosen  by  me.  And,  O  king,  it  is  understood  then 
that  thou  wilt  accept  me  if  my  father  bestoweth  me  on  thee. 
Thou  need'st  not  fear  to  accept  my  poor  self  if  bestowed  on 
thee.     Thou  dost  not,  indeed,  ask  for  me.' 

Vaisarapayana  continued,  "  After  thi.i,  Deva-yani  quickly 
sent  a  maid-servant  to  her  father.  The  maid  represented  to 
Sukra  everything  as  it  had  happened.  And  as  soon  as  he  had 
heard  all,  Bhargava  came  and  saw  Yayati.  And  beholding 
Bhargava  come,  Yayati,  that  lord  of  the  earth,  bowing  down 
worshipped  and  adored  that  Brahmaua,  and  stood  with  joined 
hands  in  expectation  of  i)is  commands. 

"And  Deva-yani  then  said,  'This,  O  father,  is  the  son  of 
Nahusha.  He  took  hold  of  my  hand  when  I  was  in  distress.  I 
bow  to  thee.  Bestow  me  unto  him.  I  shall  not  wed  any  othei? 
person  in  the  world  !'  Sukra  exclaimed,  '0  thou  of  splendid 
courage,  thou  hast,  indeed,  been  accepted  as  her  husband  by 
this  my  dear  daughter !  I  bestow  her  on  thee.  Therefore, 
O  son  of  Nahusha,  accept  her  as  thy  wife  ! ' 

"Ya}ati  then  said,  'I  beseech  the  boon,  0  Brahmana,  that 
by  so  doing,  the  sin  of  begetting  a  mixed  caste  might  not  touch 
me  !  '  Sukra,  however,  assured  him  by  saying,  *I  shall  absolve 
thee  from  sin.  Ask  thou  the  boon  that  thou  desirest !  Fear 
not  to  wed  her.  I  grant  thee  absolution!  Maintain  virtuously 
thy  wife — the  slender-waisted  Deva-yani !  Transports  of  happi- 
ness be  thine  in  her  company.  This  other  maiden,  Vrishaparva'."? 
daughter  Sharmishta,  should  ever  be  regarded  by  thee.  But 
thou  shalt  not  summon  her  to  thy  bed  !'  " 

Vaisarapayana  continued,  "Thus  addressed  by  Sukra,  Yayati 

32 


2r"0  MAHABHARATA, 

■  then  walked  round  the  Brahmana.  And  the  king  then  went 
through  the  auspicious  ceremony  of  niarriage  according  to  the 
rites  of  the  Shastras.  And  having  received  from  Sukra  a  rich 
treasure  in  the  excellent  Deva-jani  with  Sharmishta  and  those 
two  thousand  maidens,  and  duly  honored  also  by  Sukra  himself 
and  the  Asuras,  the  best  of  monarchs  then,  commanded  by 
the  high-souled  Bhargava,  returned  to  his  capital  with  a 
joyous  heart 

And  so  ends  the    eighty-first   Sectiou  in  the  Sambhava  of 
the  Adi  Parva. 


Section  LXXXTI. 
(  Sambhava  Parva  continued  ) 

Taisampayana  said,  "Yayati  then,  having  returned  to  bis 
capital  which  was  like  unto  the  city  itself  of  Indra,  entered 
his  inner  apartments  and  established  there  his  bride  Deva-= 
yani.  And  the  monarch,  directed  by  Deva-yani,  established 
Vrishaparva's  daugiiter  Sharmishta  in  a  mansion  especially  erec- 
ted near  the  aitificial  forest  of  Asokas  in  his  gardens.  And  the 
king  surrounded  Vrishaparva/s  daughter  Sharmishta  with  a 
thousand  maids  and  honored  her  by  making  every  arrange- 
ment regarding  her  food  and  garments.  But  it  was  with 
Deva-yani  that  the  royal  son  of  Nahusha  sported  like  a  celes- 
tial for  many  years  in  joy  and  bliss.  And  when  her  season  came, 
the  fair-Deva-yani  conceived.  And  she  brought  forth  as  her 
first  child  a  fine  boy.  And  Avhen  thousand  years  had  passed 
away,  Vrishaparva's  daughter  Sharmishta  having  attained  to 
puberty  saw  that  her  season  too  had  come.  And  she  became 
thoughtful.  And  she  said  to  herself,  'My  season  hath  arrived. 
But  I  have  not  yet  chosen  a  husband.  G  what  hath  happened  \ 
What  should  I  do  !  How  am  I  to  obtain  the  fruition  of  my 
wishes  !  Deva-yani  hath  become  a  mother.  My  youth  is  des- 
tined to  pass  away  in  vain.  Shall  I  choose  him  also  for  my 
husband  whom  Deva-yani  hath  chosen  ?  Indeed,  this  is  my 
resolve  :  that  monarch  should  give  me  a  son.  Will  not  the 
virtuous  one  grant  me  an  interview  in  private  T  " 

Vaisampayami  continued,    "  While  Sharmishta    was   thus 


ADIPARVA.  251 

busy  with  her  thoughts,  the  king  wandering  listlessly  came 
to  that  very  forest  of  Asokas,  and  beholding  Sharmishta 
before  hitn,  stood  there  in  silence.  Then  Sharmishta  of  beau- 
tiful smiles  seeing  the  monarcii  before  her  with  nobody  to  wit- 
ness what  might  pass,  approaching  the  monarch  said,  joining 
her  hands,  '0  sou  of  Nahusha,  no  one  can  behold  the  ladies 
that  dwell  in  the  inner  apartments  of  Shoma,  of  Indra,  of 
¥ishnu,  of  Yama,  of  Varuna,  and  of  thine.  Thou  knowest,  O 
king,  that  I  am  both  handsome  and  v/eli-boru.  I  ivilicit 
thee,  O  king  I  My  season  hath  arrived  :  see  that  it  goeth  not 
in  vain. 

"Yayati  answered,  Well  do  I  know  that  the  honor  of  birth 
is  thine,  born  as  thou  art  in  the  proud  race  of  the  Danavas. 
Tiiou  art  also  gifted  with  beauty.  Indeed,  I  do  not  see  even 
the  speck  of  a  fault  in  thy  features.  But  Usana  commanded 
me  while  I  was  united  Avith  Deva-yani  that  never  should 
Vrishaparva's  daughter  be  summoned  to  my  bed.' 

"Sharmishta  then  said,  'It  hath  been  said,  0  king,  that  it 
is  not  sinful  to  lie  on  the  occasion  of  a  joke,  in  respect  of  wo- 
men sought  to  be  enjoyed,  on  occasions  of  marriage,  in  pros- 
pect of  immediate  death  and  of  the  loss  of  one's  whole  fortune. 
Lying  is  excusable  on  these  five  occasions.  O  king,  it  is  false 
that  he  is  fallen  who  speaks  not  the  truth  when  asked.  Both 
Deva-yani  and  myself  have  been  called  hither  as  companions 
to  serve  the  same  purpose.  When,  therefore,  thou  hadst  said 
that  thou  wouldst  confine  thyself  to  one  only  amongst  us,  that 
was  a  lie  thou  hadst  spoken.'  Yayati  replied,  'A  king  should 
ever  be  a  pattern  in  the  eyes  of  his  people.  That  monarch  cer- 
tainly meets  with  destruction  who  speaks  untruths.  As  for 
myself,  I  do  not  dare  speak  an  untruth  even  if  the  greatest/ 
loss  threatens  me.'  Sharmishta  answered,  'O  monarch,  one 
may  look  upon  her  friend's  husband  as  her  own.  One's  friend's 
marriage  is  the  samG  as  one's  own.  Thou  hast  been  chosen 
by  my  friend  as  her  husband.  Thou  art  as  much  my  husband 
therefore.'  Yayati  then  said,  Tl  is,  indeed,  my  vow  to  al- 
ways grant  what  one  asketh.  Thou  askest  me.  Therefore 
tell  me  what  am  I  to  do  !'  Sharmishta  then  said,  'Absolve  me, 
0  king,  from   ain !     Piotgct  mv   virtue!    Becoming  a  mother 


252  MAHABHARA.TA. 

by  thee  let  me  practise  the  highest  virtue  in  this  world.  l£ 
18  said,  O  king,  that  a  wife,  a  slave,  and  a  son,  can  never  earn 
■wealth  for  themselves.  That  which  they  earn  always  belong- 
eth  to  him  who  owneth  them.  I  am,  indeed,  the  slave  of 
of  Deva-yani.  Tliou  art  Deva-yani's  master  and  lord.  Thou 
art.  therefore,  O  king,  my  master  and  lord  as  much  as  Deva- 
yani's.     I  solicit  thee.     O  fill  my  wishes  !'  " 

Vaisampayana  continued,  "Thus  addressed  by  Sharmishta, 
the  monarch  was  persuaded  tliat  all  she  spoke  was  true.  He, 
therefore,  honored  Sharmishta  by  protecting  her  virtue. 
And  they  passed  some  time  together.  And  taking  an  affectionate 
farewell  of  each  other  they  then  separated,  each  returning  to 
whence  he  or  she  had    come. 

"And  it  came  to  pass  that  Sharmishta  of  sweeb  smiles 
and  fair  eye- brows  conceived  in  consequence  of  that  connec- 
tion of  hers  with  that  best  of  monarchs.  And,  O  king,  that 
lotus-eyed  lady  then  in  due  time  brought  forth  a  son  of  the 
splendour  of  a  celestial  child  and  of  eyes  like  lotus  leaves." 

And  thus  ends  the  eighty-second  Section  in  the  Sambhava 
of  the  Adi  Parva, 


SicCTiON   LXXXIIL 

(Sambhava  Parva  continued.) 

Vaisampayana  said,  "  When  l>eva-ya;a  of  sv/eet  smilea 
licard  of  the  birth  of  this  child,  she  became  jealous,  and,  0 
Bharata,  Sharmishta  became  an  object  of  her  unpleasant  re- 
flections. And  Deva-yani  repairirg  to  her  addressed  her  thus  : — 
'  O  thou  of  fair  eye-brows  what  sin  is  this  thou  hast  committed 
by  yellding  to  the  influence  of  lust  V  Sharmishta  replied, 
'A  certain  Eishi  of  virtuous  soul  and  fully  conversant  with  the 
Vedas  came  to  me.  Capable  of  granting  boons,  he  was  solicited 
by  me  to  grant  my  wishes  that  were  based  on  considerations  of 
•virtue.  O  thou  of  SAveet  smiles,  I  would  not  seek  the  sinful 
fulfilment  of  my  desires.  I  tell  thee  truly  that  this  child  of 
mine  is  by  that  Rishi.'  Deva-yani  answered,  'It  is  all  right  if 
that  is  the  case,  0  timid  one!  But  if  the  lineage,  name,  and 
family  of  that  Briihmana   be  known  to  thee,    I  bhould  like  to 


ADIPARVA.  25  i 

hear  them.'  Sharniishta  replied,  '  O  tliou  of  sweet  smiles,  that 
Rishi,  in  ascetism  and  energy  is  resplendent  as  the  Sun 
himself.  Beholding  him,  I  had  not,  indeed,  the  power  to  make 
these  enquiries  !'  Deva-j^ani  then  said,  '  If  this  is  true,  if, 
indeed,  thou  hast  obtained  thy  child  from  such  a  superior 
Brahmana,  then,  O  Sharmishta,  I  Iiave  no  cause   of  auger,'" 

Vaisampayana  continued,  "  Having  thus  talked  and  lauglied 
with  each  other,  they  separated,  Deva-yani  returning  to  the 
palace  with  the  knowledge  imparted  to  her  by  Sharmishta, 
And,  0  king,  Yayati  also  begat  in  Deva-yani  two  sons  called 
Yadu  and  Turvasu  who  Avere  like  India  and  Vishnu,  And 
Sharmishta  the  daughter  of  Vrishaparvu  became  mother  by 
the  royal  sage  of  three  sons  ia  all,  named  Drahyu,  Anu,  and 
Puru. 

"And,  O  king,  it  so  came  to  pass  that  one  day  Deva-yani- 
of  sweet  smiles  accampanied  by  Yayati  went  into  a  solitary 
part  of  the  woods  (in  the  king's  extensive  park.)  And  thei-e 
she  saw  three  children  of  celestial  beauty  playing  with  perfect 
trustfulness.  And  Deva-yani  asked  in  surprise,  'Whose  child- 
ren are  these,  O  king,  so  handsome,  and  so  like  unto  the  child- 
ren of  the  celestials?  In  splendour  and  beauty  they  are  like 
thee  I  think;  ' 

Vaisampayana  continued,  ''And  Devayani  without  waiting 
for  a  reply  from  the  king,  asked  the  children  themselves,  *Ye 
children,  what  is  your  lineage  ?  Who  is  your  father  ?  An- 
swer me  truly.  I  desire  to  know  all,'  Those  children  then 
pointed  to  the  king  with  their  fore-finger  and  spoke  of  Shar- 
mishta as  their  mother, 

"And  having  said  so,  the  children  approached  the  king  to 
clasp  his  knees.  But  the  king  dared  not  caress  them  in  the 
presence  of  Deva-yani.  The  boys  then  left  the  place  weep- 
ing in  grief  and  going  towards  their  mother.  And  the  king 
at  this  conduct  of  the  boys  became  very  much  abaslied.  But 
Deva-yani,  marking  the  affection  of  the  children  for  the  king, 
learnt  the  secret  and  addresing  Sharmishta  said,  'How  hast 
thou  dared  to  do  me  an  injury,  being  as  thou  art  dependent) 
on  me  ?  Dost  thou  not  fear  to  huve  recourse  once  more  to 
thatj  Asurti  usage-of  thiuo  V 


2oi  MAHABHARATA. 

"Sharmishta  said,  'O  tliou  of  sweet  smiles,  all  that.  I  told 
tliee  of  a  Rishi  is  perfectly  true.  I  have  acted  riglitly  and 
according  to  the  precepts  of  virtue.  Therefore  I  do  not  fear 
thee.  When  thou  hadst  chosen  the  king  for  thy  hushand  I 
too  chose  him  for  mine.  O  thou  beautiful  one,  a  friend's  hus- 
band is,  according  to  usage,  one's  own  husband  also.  Thou  art 
the  daughter  of  a  Brahmana  and,  therefore,  deservest  my  wor- 
ship and  regard.  But  dost  thou  not  know  that  this  royal  sage 
is  held  by  me  in  greater  esteem  still  ?'  " 

Vaisampayana  said,  "  Deva-yani  then,  hearing  those  words 
of  hers,  exclaimed,  O  king,  thus  : — '  Thou    hast    wronged  me, 

0  monarch  !  I  shall  not  live  here  any  longer.'  And  saying 
this  she  quickly  rose,  with  tearful  eyes,  to  go  to  her  father. 
And  the  king  was  grieved  to  see  her  thus.  And  alarmed  great- 
ly, lie  followed  her  footsteps  endeavouring  to  appease  her 
wrath.  But  Deva-yani  v.'ith  eyes  red  in  anger  Avould  not  desist. 
Speaking  not  a  word  to  the  king,  with  eyes  bathed  in  tears, 
she  soon  reached  the  side  of  her  father  Usana  the  son  of  Kavi. 
And  beholding  her  fatlier,  she  stood  before  him  after  due  salu- 
tation. And  Yayati  also,  immediately  after,  saluted  and  wor- 
shipped Bhargava, 

"And  Deva-yani  said,  '  0  father,  virtue  hath  been  van- 
quished by  vice.     The    low    liave  risen,  the   high    have   fallen. 

1  have  been  transgressed  by  Sharmishta  the  daughter  of 
Vrishaparva.  Three  sons  have  been  begotten  in  her  by  this 
king  Yayati.  But,  O  father,  luckless  as  I  am,  I  have  got  only 
two  sons  !  O  son  of  Bhrigu,  this  king  is  renowned  for  hig 
knowledge  of  the  precepts  of  religion.  But,  O  Kavya,  I  tell 
thee  that  he  hath  deviated  from  the  path  of  rectitude.' 

"  Sukra,  hearing  all  this,  said,  *0  monarch,  since  thou 
hast  made  vice  thy  loved  pursuit  though  fully  acquainted  with 
the  precepts  of  religion,  therefore  shall  invincible  decrepitude 
paralyse  thee.'  Yayati  answered,  '  Adorable  one,  I  was  soli- 
cited by  the  daughter  of  the  Danava  king  to  fructify  her  sea- 
son. I  did  it  from  a  sense  of  virtue  and  not  from  other  motives. 
That  male  person,  who  being  solicited  by  a  woman  in  season 
doth  not  grant  her  wishes,  is  called,  0  Brahmana,  by  those 
cognisant  of  the  Yedn  as  a  slayer  of  the  embryo,  He  who,  soli- 


ADtPARVA.  255 

cited  in  secret  by  a  woman  full  of  desire  and  in  season,  goeth 
not  unto  her,  loseth  virtue  and  ia  called  by  the  learned  a 
killer  of  the  embryo.  O  son  of  Bhrigu,  for  these  reasons, 
and  anxious  to  avoid  sin,  1  went  unto  Sharmishta.'  Sukra 
then  replied,  "Thou  art  dependent  on  me.  Thou  shouldab 
have  awaited  my  command.  Having  acted  falsely  in  the 
matter  of  thy  duty,  O  son  of  Nuhusb  a,  thou  hast  been  guilty 
of  the  sin  of  theft.'  "' 

Vais.impayana  continued,  •'  And  Yayati  the  son  of  Nahusha, 
thus  cursed  by  the  angry  Usana,  was  then  divested  of  big 
youth  and  immediately  overcome  by  decrepitude.  And  Yayati 
said,  '  0  son  of  Bhrigu,  I  have  not  yet  been  satiated  with 
youth  or  with  Deva-yani.  Therefore,  O  Brahmana,  be  grace- 
ful unto  rae  so  that  decrepitude  might  not  touch  me.'  Sukra 
then  answered,  '  I  never  speak  an  untruth.  Even  now,  O  king, 
art  thou  attacked  by  decrepitude.  But  if  thou  likest,  thou 
art  competent  to  transfer  this  thy  decrepitude  to  another. ' 
Yayati  said,  'O  Brahmana,  let  it  be  commanded  by  thee  that 
tliat  son  of  m.ine  who  giveth  me  his  youth  shall  enjoy  my  king- 
dom, and  shall  achieve  both  virtue  and  fame.'  Sukra  replied, 
'0  son  of  Nahusha,  tiiinking  of  me  thou  raayst  transfer  this  thy 
decrepitude  to  whomsoever  thou  likest.  That  son  who  shall 
give  thee  his  youth  shall  become  thy  successor  on  the  throne. 
■He  shall  also  have  long  life,  wide  fame,  and  a  large  progeny.'" 
Thus  ends  the  eighty-third  Section  in  the  Sarabhava  of  thg 
Adi  Parva, 


Section  LXXXIV. 
(Samhhava  Parva  contimted.) 

Vaisampayana  said,  •  Yayati  then,  having  been  overcome 
with  decrepitude,  returned  to  his  capital,  and  summoning  his 
eldest  son  Yadu  who  was  also  the  most  accomplishpfl,  address- 
ed him  thus  :— '  Dear  child,  from  the  curse  of  Kavya  called 
also  Usana,  decrepitude  and  wrinkles  and  whiteness  of  hair 
have  come  over  me  !  But  I  have  not  been  gratified  yet  with 
the  enjoyment  of  youth.  Thou,  O  Yadu,  take  this  my  weak- 
ness abng  with  my  decrepitude.     I  shall  enjoy  with  thy  youth, 


256  MAHAP.HARATA. 

And  when  a  full  thousand  \-ears  have  elapsed,  returning  to  thee 
thy  youth  I  shall  take  back  my  weakness  with  this  decrepitude.' 
"  Yadu  replied,  '  There  are  innumerable  inconveniences  in 
decrepitude,  in  respect  of  drinking  and  eating.  Therefore,  O 
king,  I  shall  not  take  th)'  decrepitude.  This  is,  indeed,  my 
determination.  White  hair  on  the  head,  cheerlessness,  a  re- 
laxation of  the  nerves,  wrinkles  all  over  the  hody,  deformities, 
weakness  of  the  limbs,  emaciation,  incapacity  to  work,  defeat  at 
the  hands  of  friends  and  companions,  these  are  the  consequen- 
ces of  decrepitude.  Therefore,  O  king,  I  desire  not  to  take 
if.  O  king,  thou  hast  many  sons  some  of  whom  are  dearer 
to  thee.  Thou  art  acquainted  with  the  precepts  of  virtue  :  ask 
some  other  son  of  thine  to  take  thy  decrepitude.' 

"  Yayati  replied,  '  Thou  art  sprung  from  my  heart,  O  son, 
but  thou  givest  me  not  thy  youth.  Therefore  thy  children 
shall  never  be  kings.'  And  he  continued,  addressing  another 
son  of  his,  '  0  Turvasu,  t;dce  thou  this  v/eakness  of  mine  along 
with  my  decrepitude.  With  thy  youth,  0  son,  I  like  to  enjoy 
the  pleasures  of  life.  And  after  the  expiration  of  a  full  thou- 
sand years  I  shall  give  thee  thy  youth,  and  take  back  from 
thee  my  weakness  and  decrepitude  !' 

"Turvasu  then  replied,  "  I  do  not  like  decrepitude,  O 
father  !  It  destroyeth  all  appetites  and  enjoyments,  strength 
and  beauty  of  person,  the  intellect,  and  even  life.'  Yayati 
told  him,  '  Thou  art  sprung  from  my  heart,  O  son  !  But  thou 
givest  me  not  thy  youth.  Therefore,  0  Turvasu,  thy  race 
shall  be  extinct.  Wretch,  thou  shalt  be  the  king  of  those 
whose  practices  and  precepts  are  impure,  amongst  whom  men 
of  inferior  blood  procreate  children  in  Avomen  of  superior  blood, 
who  live  on  meat,  Avho  are  mean,  who  hesitate  not  to  appro- 
priate the  wives  of  their  superiors,  whose  practices  are  as 
those  of  birds  and  beasts,  who  are  sinful,  and  non-Aryan.'  " 

Visampayana  said,  "  Yayati  iiaving  tlius  cursed  his  son 
Turvasu  then  addressed  Sharmishta's  son  Druhyu  thus; — 'O 
Druhyu,  take  thou  for  a  thousand  years  my  decrepitude 
destructive  of  complexion  and  personal  beauty  and  give  me 
thy  youth.  And  when  a  thousand  years  have  passed  away  I 
shall  return  thee  thy  youth  aud   take  back  my  own  weakness, 


ADI  PARVA,  toi 

and  decrepitude.'  To  this  Druhyu  answered,  '  0  king,  one 
Lhiit  is  decrepit  can  never  enjoy  elepliants  aiid  cars  and  hordes 
and  women.  Even  his  voice  becometh  hoarse.  Therefore  1  do 
not  desire  (to  take)  thy  decrepitude.'  Yayati  told  him,  '  Thou 
art  sprung  from  ray  heart,  O  son.  But  thou  refusest  to  give  me 
thy  youth.  Therefore  thy  most  cherished  desires  shall  never 
be  accomplished.  Thou  shalt  be  king,  only  in  name,  of  that 
region  where  there  are  no  roads  for  the  passage  of  horses  and 
cars  and  elephants,  and  good  vehicles,  and  asses,  and  goats 
and  bullocks,  and  palanquins;  where  there  is  swimming  only 
by  rafts  and  floats.'  Yayati  next  addressed  Anu  and  said, 
Thou,  O  Anu,  take  my  weakness  and  decrepitude.  I  shall 
with  thy  youth  enjoy  the  pleasures  of  life  for  a  thousand 
years.'  To  this  Anu  replied,  'Those  that  are  decrepit  always 
eat  like  children  and  are  always  impure.  Tliey  can  not  pour 
libations  on  Agni  in  pro[)er  times.  Therefore  I  do  not  like  to 
take  thy  decrepitude.'  Yayati  told  him,  'Thou  art  sprung  from 
my  heart.  Thou  givest  mo  not  thy  youth.  Thou  findest  so 
many  faults  in  decrepitude.  Therefore  shall  decrepitude 
overcome  thee.  And,  O  Anu,  thy  progeny  also,  as  soon  aa 
they  attain  to  youth,  shall  die.  And  thou  shall  also  not  be 
able  to  perform  sacrifices  before  Agni.' 

"  Yayati  at  last  turned  to  his  youngest  child  Puru,  and 
addressing  him  said,  'Thou  art,  0  Puru,  my  youngest  sou. 
But  thou  shalt  be  the  first  of  all.  Decrepitude,  wrinkles, 
and  whiteness  of  hair  have  come  over  me  in  consequence  of 
the  curse  of  Kavya  called  also  Usana.  I  have  not  yet,  how- 
ever, been  satiated  with  youth.  O  Puru  take  thou  thia 
my  weakness  and  decrepitude!  With  thy  youth  I  shall  enjoy, 
for  some  years,  the  i)leasures  of  life.  And  when  a  thousand 
years  liave  passed  away  I  shall  give  thee  thy  youth  and  take 
back  my  own  decrepitude.'  " 

Vaisampayana  said,  "  Thus  addressed  by  the  king,  Puru 
answered  with  humility,  'I  shall  do,  O  monarch,  as  thou  bid- 
dest  me.  I  shall  take,  O  king,  thy  weakness  and  decrepitude. 
Take  thou  my  youth  and  enjoy  as  thou  listeth  the  pleasureo 
of  life.  Covered  with  thy  decrepitude  and  becoming. as  one 
old,  I  shall,  as    thou    comniandest,  continue  to  live,  giving  to 

0<j 


25S  MAHABHARATA.' 

tliee  my  youtli.'  Yayati  then  said,  '  O  Puru,  I  liave  been  gra- 
tified with  thee  !  And  being  gratified  I  tell  thee  that  the  people 
of  thy  kingdom  shall  have  all  their  desires  accomplished.' 

'And  having  said  this,  the  great  ascetic  Yayati,  then 
thinking  of  Kavya,  transferred  his  decrepitude  unto  the  body 
of  the  high-souled  Puru.  " 

And  thus  ends  the  eighty-fourth  Section  in  the  Sambhava 
of  the  Adi  Parva, 


Section  LXXXV. 
( Samhhava  Pdrva  continued,  ) 

Yaisampayana  said,  "  And    the    excellent   monarch    Yayati 
the  son  of  Nahusha,  having  received  Puru's  youth,    became  ex- 
ceedingly gratified.     And  with  it  he  onco   more   began   to  in- 
dulge in  his  favorite  pursuits  to  the    full  extent   of  his    desires 
and  the  limit  of  his  powers,  according  t^o  season,  so  as  to  derive 
the   greatest   pleasure   thereform.     And,  O  king,    in    nothing 
that   he  did,  he  acted   against  the  precepts  of  his   religion  as 
behoved  him  well.     He  gratified  the  gods  by  his  sacrifices  ;  the 
pitr is  by   Sradhas;  the    poor  by   his    charities;    all  excellent 
Brahmanas,  by  ful-filling  their  desire  ;  all   persons   entitled  to 
the  rites  of  hospitality,  by    food    and  drink  ;   the  Vaisayas,  by 
protection  ;  and  the    Sudras,  by  kindness.     And   the  king  re- 
pressed   all    criminals    by    proper   punishments.     And  Yayati, 
gratifying   all  sections    of    his    subjects,  protected    them   vir- 
tuously  like  another  ludra.     And    the    monarch    possessed   of 
the  prowess   of  a  lion,  with    youth   and  every  object  of  enjoy- 
ment under  control,  enjo3"ed  unlimited  happiness  without  tran.s- 
gressing  the  precepts  of  religion.     And  the  king  became    very 
happy  iu  thus  being  able  to  enjoy  all  the    excellent    objects    of 
his  desire.     And   he    was    only    sorry    when    he    thought    that  I 

those  thousand    years   would    come    to   an    end.     And   having  i 

obtained  youth  for'  a  thousand  years,  the  king  acquainted 
with  t.lie  mysteries  of  time,  and  Avatching  proper  Kalas 
and  Kashtas,  sported  with  (the  celestial  damsel)  Viswachi, 
Bometimes  in  the  beautiful  gardens  of  Indra,  sometimes  in 
Alaka  (the  city  of  Kuvera),  and  sometimes  on  the   summit  of 


ADI  PARVA.  259 

the  mountain  Mem  on  the  north.  And  when  the  -virtuous 
monarch  saw  that  the  thousand  years  were  iull,  summoning 
his  son  Puru  he  addressed  him  thus  :— '  O  thou  oppressor  of 
the  foe,  with  thy  youth,  O  son,  I  have  enjoyed  the  pleasures 
of  life,  each  according  to  its  season,  to  the  full  extent  of  my 
desires, — to  the  limit  of  my  powers.  Our  desires,  however,  are 
never  gratified  by  indulgence.  On  the  other  hand,  with  in- 
dulgence they  only  flame  up  like  fire  with  libations  of  sacrificial 
butter.  If  a  single  person  were  owner  of  everything  on  earth, 
— all  its  yield  of  paddy  and  barley,  its  silver,  gold,  and  gems, 
its  animals  and  women,  he  would  not  yet  be  content.  ThirsO 
of  enjoyment,  therefore,  should  be  abandoned.  Indeed,  true 
happiness  is  theirs  who  have  cast  off  their  thirst  for  the  objects 
of  the  earth, — a  thirst  which  is  difficult  to  be  cast  off  by  the 
wicked  and  the  sinful,  which  faileth  not  with  failing  life,  and 
which  is  truly  the  fatal  desease  of  man.  My  heart  hath  for  a 
full  thousand  years  been  fixed  upon  the  objects  of  desire.  My 
thirst  for  these,  however,  without  abating,  increaseth  day  by 
day.  Therefore  shall  I  cast  it  off,  and  fixing  ray  mind  on 
Brahma  shall  I  pass  the  rest  of  my  days  with  the  innocent  deer 
of  the  forest,  peacefully  and  without  affection  for  any  worldly 
object.  And,  O  Puru,  I  have  been  exceedingly  gratified  with 
thee !  Prosperity  be  thine  !  Receive  back  this  thy  youth. 
Receive  thou  also  my  kingdom.  Thou  art,  indeed,  that  son  oi' 
mine  who  has  done  me  the  greatest  of  services.' " 

Vaisampayana  continued,  "And  then  Yayati,  the  son  of 
Nahusha»  received  back  his  decrepitude.  And  his  son  Puru 
also  received  back  his  own  youth.  And  Yayati  was  desirous  of 
installing  Puru  his  youngest  son  on  the  throne.  But  the  four 
orders  with  the  Brahmanas  at  their  head  then  addressed  the 
monarch  thus  : — '  O  king,  hov/  shalt  thou  bestow  tiiy  kingdom 
on  Puru  passing  over  thy  eWest  son  Yadu  born  of  Deva-yani 
and  therefore  the  grandson  of  the  great  Sukra  ?  Indeed,  Yadu 
is  thy  eldest  son  ;  after  him  hath  been  born  Turvasu  ;  and  of 
Sharmishta's  sons,  the  first  is  Druliyu.  then  Anu,  and  then 
Puru.  How  doth  the  youngest  deserve  the  throne  passing 
all  his  elder  brothers  over  ?  This  we  represent  to  thee  :  0, 
conform  to  virtuous  practice  1' 


260  MAHABHAUATA, 

"Yayatilhen  said,  '  Ye  four  orders  with  Brabmanas  at 
their  head,  hear  ye  my  words,  as  to  why  my  kingdom  should 
not  bo  given  to  my  ehlest  son  !  My  commands  have  been 
disobeyed  by  my  eldest  son  Yadu.  The  wise  say  that  he  is  no 
sou  who  disobeyeth  his  father.  That  son,  however,  who  doth  the 
bidding  of  his  parents,  who  seeketh  their  good,  who  is  agreeable 
to  them,  is,  indeed,  the  best  of  sons.  I  have  been  disregard- 
ed by  Yadu,  and  by  Turvasu  too.  Much  have  I  been  disre- 
garded by  Druhyu  and  Anu  also.  By  Puru  alone  hath  my 
word  been  obeyed.  By  him  have  I  been  much  regarded.  There- 
fore shall  the  youngest  be  my  heir.  He  took  my  decrepitude. 
Indeed,  Puru  is  my  fricutJ  !  He  did  what  was  so  agieeable  to 
me  !  It  hath  also  been  commanded  by  Sukra  himself — the  son 
of  Kavi,  that  that  son  of  mine  who  should  obey  me  become 
king  after  me  and  bring  the  whole  earth  under  his  sway.  I 
therefore  beseech  ye,  let  Puru  be  installed  on  the  throne  !' 

"The  people  then  .said,  '  True  it  is,  O  king,  that  that  son 
■who  is  accomplished  and  always  seeketh  the  good  of  his  pa- 
rents, deserveth  prosperity  even  if  he  be  the  youngest.  There- 
fore doth  Puru,  who  hath  done  thee  good,  deserve  the  crown. 
And  as  Sukra  himself  hath  commanded  it,   we  have  nothing  ta 

say  to  it.' " 

Vaisarapayana  continued,  "  And  the  sou  of  Nahusha,  thus 
addressed  by  the  contented  people,  then  installed  his  son  Puru 
on  the  throne.  And  having  bestowed  his  kingdom  on  Puru, 
the  monarch  performed  the  initiatory  ceremonies  for  retiring 
into  the  woods.  And  soon  after  he  loft  his  capital,  followed 
by  Brahmanas  and  ascetics. 

''And  the  sons  of  Yadu  are  known  by  the  name  of  the 
Yadavas ;  while  those  of  Turvasu  have  come  to  be  called  the 
Yavanas.  And  the  sons  of  Druhyu  are  the  Bhojas,  while 
those  of  Anu  the  Mlechchas.  The  progeny  of  Puru,  how- 
ever, are  the  Pauravas  amongst  whom,  0  monarch,  thou  art 
born,  iuorder  to  rule  for  a  thousand  years  with  thy  passions 
under  complete  control !" 

And  thus  ends  the  cighty-fiifth   Section    in  the  Sambhava 

cl  the  A'.li  Pavva. 


Section  LXXXVI. 
(Sambhava  Parva  continued.) 

Viiisampayana  said,  "  King  Yayati  the  son  of  Nahusha, 
having  thus  installed  his  dear  son  on  the  throne,  became  ex- 
ceedingly happy,  and  entered  into  the  woods  to  lead  the  life 
of  a  hermit.  And  having  lived  for  some  time  in  the  forest  in 
the  company  of  Brahmanas,  observing  many  rigid  vows,  eat- 
ing of  fruits  and  roots,  patiently  bearing  privations  of  all 
sorts,  the  monarch  at  last  ascended  to  heaven.  And  having 
ascended  to  heaven  he  lived  there  in  bliss.  But  soon,  however, 
he  was  hurled  down  by  Indra.  And  it  hath  been  heard  by  me, 
O  king,  that  though  hurled  from  heaven,  Yayati,  without  reach- 
ing the  surface  of  the  earth,  stayed  in  the  firmament.  I  have 
heard  that  some  time  after  he  again  entered  the  region  of  the 
celestials  in  the  company  of  Vasuman,  Ashtaka,  Pratarddana, 
and  Shivi.  " 

Janamejaya  then  said,  *'I  desire  to  hear  from  thee  in  detail 
why  Yayati  having  first  obtained  admission  into  heaven  waa 
hurled  therefrom  and  why  also  he  gained  re-admittance.  Let 
all  this,  O  Brahmana,  be  narrated  by  thee  in  the  presence  of 
these  Brahmana  sages.  Yayati  the  lord  of  the  earth  was, 
indeed,  like  the  chief  of  the  celestials.  The  progenitor  of 
the  extensive  race  of  the  Kurus,  he  was  of  the  splendour  of 
the  Sun  !  I  desire  to  hear  in  full  the  story  of  his  life  both  in 
heaven  and  on  earth,  illustrious  as  he  v/as,  of  world-wide  cele- 
brity, and  of  wonderful  achievements!" 

Vaisarapayana  said,  "  Indeed,  I  shall  recite  to  thee  the 
excellent  story  of  Yayati's  adventures  on  earth  and  in  heaven. 
That  story  is  sacred  and  destroycth  the  sins  of  those  that 
hear  it. 

"  King  Yayati  the  son  of  Nahusha,  having  installed  his 
youngest  son  Puru  on  the  throne  after  casting  his  sons  with 
Yadu  for  their  eldest  amongst  the  Mlcchchas,  entered  the 
woods  to  lead  the  life  of  a  hermit.  And  the  king  eating  of 
fruits  and  roots  lived  for  sometime  in  the  forest.  With  mind 
iind  passions  under  complete  coutrol,   the  king  grtvtified  by 


262  MAHABHAKATA. 

sacrifices  both  the  pitris  and  the  gods.  And  he  poured  li- 
bations of  clarified  butter  into  fire  according  to  the  rites 
prescribed  for  those  leading  the  Vanaprasta  mode  of  life. 
And  the  illustrious  one  entertained  guests  and  strangers  with 
fruits  of  the  forest  and  clarified  butter,  while  he  himself  sup- 
ported life  by  gleaning  scattered  corn-seeds.  And  the  king 
led  this  sort  of  life  for  a  full  thousand  years.  And  observing 
the  vow  of  silence  and  with  mind  under  complete  control,  he 
passed  one  full  year  living  upon  air  alone  and  without  sleep. 
And  he  passed  another  year  practising  the  severest  austerities 
in  the  midst  of  four  fires  around  and  the  sun  overhead.  And 
living  upon  air  alone,  he  stood  ei'ect  for  six  months  on  one  leg. 
And  then  the  king,  of  sacred  deeds,  ascended  to  heavea 
covering  heaven  as  well  as  the  Earth  (with  the  fame  of  his 
achievements.) 

And  so  ends  the    eighty-sixth  Section   in  the  Sambhava  of 

the  Adi  Parva. 


Section  LXXXVII. 
(  Sambhava  Parva  continued) 

Vaisampayana  said,  "  While  that  king  of  kings  dwelt  in 
heaven — the  home  of  the  celestials — he  was  reverenced  by  the 
gods,  the  Sadhyas,  the  Marutas,  and  the  Vasus.  Of  sacred 
deeds,  and  mind  under  complete  control,  the  monarch  used  to 
repair  now  and  then  from  the  abode  of  the  celestials  unto  the 
region  of  Brahma.  And  it  hath  been  heard  by  me  that  he 
dwelt  for  a  long  time  in  lieaven. 

"  One  day  that  best  of  kings  Yayati  went  to  Indra  and 
there  in  course  of  conversation  the  lord  of  the  Earth  was  asl> 
ed  by  Indra  as  follows  : — 

'  What  didst  thou  say,  0  king,  when  thy  son  Puru  took  thy 
decrejtitude  on  earth  and  Avhen  thou  didst  bestow  upon  him 
thy  kingdom  ?* 

"  Yayati  answered,  '  I  told  him  that  the  whole  country 
between  the  rivers  Ganges  and  the  Yamuna  is  thine.  That 
is,  indeed,  the  central  region  of  the  Earth  :  while  the  out- 
lying regions  are  to  be  the   domiuiona  of  thy  brothcrtj.     I  aUo 


ADTPARVA.  263 

told  him  that  those  without  anger  are  ever   superior    to    those 

under  its  sway  :    those  disposed  to  forgive   are  ever  superior  to 

the  unforgiving.  Man  is  superior  to  the  lower  animals,     Amnnj^ 

men    again   the    learned    are    superior    to    the    unlearned.     If 

wronged  thou  shouldst  not    wrong  in  return.     One's    wrath,    if 

disregarded,    burneth  one's  own  self ;    while  he  that   rcgardeth 

it  not  taketh  away  all  the    virtues    of  him    tliat    exhihiteth    it. 

Never  shouldst  thou   pain    others    by   cruel    speeches.     Never 

subdue   thy   foes  by  despicable   means  ;  and  never   utter  such 

scorching  and    sinful    words  as  may  torture    others.     He    that 

pricketh    as    with  thorns   men   by   means    of  hard    and   cruel 

words,  thou  must  know  ever  carrieth  in  his  mouth  a  Rakshasa, 

Prosperity  and  luck  fly  away  at  his  very  sight.     Thou  shouldst 

ever  keep  the  virtuous  before  thee  as  thy  models  :  thou  shouldst 

ever  in  retrospect  compare  thy  acts  with  those  of  the  virtuous  ; 

thou  shouldst  ever  disregard  the  hard  words  of  the  wicked.  Thou 

shouldst    ever    make   the    conduct  of  the  wise  the  model  upon. 

which  thou  art  to  act  thyself.     The  man  hurt  by  the   arrows  of 

cruel  speech  emitted  from  one's  lips,  weepeth    day    and    night. 

Indeed,  these  strike  at  tiie  core  of  the   body.     Therefore    tho 

wise  never  fling  these   around    at  others.     There   is   nothing  in 

the  three  worlds  by  which  thou  canst   worship    and    adore   the 

dieties  better  than  by  kindness,    friendship,  charity,  and  sweet 

speeches  unto  all     Therefore  shouldst  tliou  always  utter  words 

that  soothe,  never  those  that  scorch.     And  thou  shouldst  regard 

those  tliat  deserve  thy  regards  ;  thou  shouldst  always  give  bub 

never  beg,'  " 

Thus  ends  the  eighty-seventh  Section  in   the   Sambhava   of 
the  Adi  Parva. 


Section  LXXXVIII. 
(Sambhava  Parva  continued.) 

Vai.sampayana  said,  "  After  this,  Indra  again  asked  Yayati, 
'Thou  hadst  retired  into  the  woods,  O  king,  after  accomplishing 
all  thy  duties.  O  Yayati  son  of  Nahusha,  I  would  ask  thee, 
with  wiiom  art  thou  equal  in  ascetic  austerities  ?  '  Yayati 
then    answered,  'O  Vasava,  I   do    not,  in    ascetic    austerities^ 


264  MAHABHARATA, 

behold  my  equal    among   men,  the    clestials,  the  Gaiidharvas, 
and  the  great  Rishis  !'     Indra  then    said,  '0  monarch,    because 
thou  dost  disregard  those  that  are  thy  superiors,  thy  equals,  and 
even  thy  inferiors,  without,  in  fact,  knowing  their   real  merits, 
therefore,    thy    virtues    have    sufiered   a  diminution    and  thou 
must   fall    from    heaven!'     Yayati   then   said,  'O  Sakra,  if,  in- 
deed, my    virtues    have   really    sustained   a  diminution    and  I 
must  on    that   account    fall    down     from   heaven,  I   desire,  O 
chief  of  the   celestials,  that  I  may  at  least  fall  among  the  vir- 
tuous and  the  honest.'     Indra  then  replied,  'Yes  O  king,  thou 
shalt  fall  among  those    that  are    virtuous   and   wise  ;  and  thou 
shalt  acquire  also  mucii  renown.     And  after  this  experience   of 
thine,  O  Yayati,   never  more    disregard    those  that   are  thy  su- 
periors or  even  thy  equals.'  " 

Vaisampayana    continued,  "  Upon    this,  Yayati    fell     from 
the  region  of  the    celestials.     And   as    he    was  falling,  he  waa 
beheld  by  the  foremost    of  royal  sage 5   Ashtaka,  the  protector 
of  his  own    religion.     And    Ashtaka  beholding   him   enquired, 
'Who    art   thon,  O   youth,  of  beauty    equal    to    that    of  Indra 
himself,  in  splendour  blazing  as  the  fire,  thus  falling  from  high ! 
Art  thou  that  foremost  of  sky-ranging  bodies — the  sun — emerg- 
ing from  d;)rk  masses  of  clouds  ?  Indeed,  beholding  thee  falling 
from    the  solar   course,  possessed   of  immeasurable  energy  and 
the   splen  lour   of  fire   or   the  sun,  every   one    is    exercised  as 
to  wliat    it    is    that   is  so   falling,   and    is,  besides,  deprived  of 
consciousness  !     Beholding  thee  in   the  path    of  the   celestials, 
possessed  of  energy  like  that  of  either  Sakra,  Surya,  or  Vishnu, 
we   have   approached   thee   to  ascertain   the    truth !      If  thou 
hadst  first  asked  us  to   who  we  are,  we  would  never  have  been 
guilty  of  the  incivility  of  asking  thee   first.     We  now  ask  thee 
who  thou  art  and    why   dost    thou   approach    hither  ?     Let  thy 
fears  be  dispelled ;  let  thy   woes   Tind    afHictions    cease  !     Thou 
art  noAv  in  the  presence  of  the    virtuous   and  the   wise.     Even 
Sakra  himself — the  slayer   of  Vala — can  not  here  do    thee   aa 
injury  !     O  thou  of  the    {»rowess  of  the   chief  of  the  celestials, 
the  wise    and    the    virtuous  are   the    support  of  their  brethren 
in  grief     Here  there  are  none  but  the    wise  and    virtuous  like 
thee,  assembled  together  !     Therefore  stay    thou  here  in  peace. 


ADl  PAR  VA.  2G;j 

Fire  alone  hath  power  to  sjivo  heat.  Tlie  Earth  alono  hatU 
power  to  infuse  life  into  the  seeJ.  The  Sun  alone  hath  power 
to  illuminate  everything.  So  thee  guest  alone  hath  power  to 
command  tlie  virtuous  and  the  wise.'  " 

Thus  ends  the  eighty-eiglith  Section  in  the  Sambhava  of 
the  Adi  Parva. 

Section  LXXXIX. 
(Sambhava  Parva  continued .) 

"Yayatisaid,  'I  am  Yayati  the  son  of  Nahusha  and  the 
father  of  Puru.  For  liaving  disregarded  every  creature,  cast 
off  from  the  region  of  the  celestials  and  of  ?tishis  crowned 
with  success,  I  am  falling  down,  my  righteousness  having  sus- 
tained a  diminution.  In  years  I  am  older  tlian  )e.  Therefore 
have  I  not  saluted  ye  first.  Indeed,  the  Bmlmianas  always 
regard  him  who  is  older   in  years   or   superior    in    learning  oc 

ascetic  merit.' 

"  Ashtaka  then  replied,  '  Thou  sayest,  0  monarch,  that  he 
who  is  older  in  years  is  worthy  of  regard.  But  it  is  said  that, 
he  is  truly  worthy  of  worship  who  is  superior  in  learning  and 
ascetic  merit.' 

"  Yayati  to  this  :'  It  is    said    that  sin    destroyeth  the  meriti 
of  our  virtuous  acts.     Vanity    containeth    the    element  ot   thati 
which  leadeth  to  hell.     The  virtuous  never  follow  in    the  wake 
of  the  vicious.     They  act   in    such  a  way    that  their    religious 
merit  always   increaseth.     I  myself  had   great  religious   merit. 
All  that,  however,  is   gone.     I  would    scarcely    be   able  to  re- 
gain it  even   by    my    best   exertions.     Beholding   my    fate,  lie 
that  is  bent  upon   achieving   his  own  good,    will    certainly  sup- 
press vanity.     He  who  having  acquired  great    wealth  pertorm-* 
eth    meritorious    sacrifices,    who    having     acquired    all    kind.s 
of  learning  remaineth    humble,    and    who  having   studied    the 
whole  Vedas  devoteth  himself  to  asceticism  with   a  heart  with- 
drawn from    all  mundane  enjoyments,  goeth  to  heaven.     None 
should  exult  for    having    acquired  great  wealth.     None  .should 
feel  vain  on    having    studied  the    whole   Vedas.     In   the  world 
men   vare  of  different  dispositions,     Destiny  is  supreme.     Both 


266     '  MAHAEHARATA. 

power  and  exertion  are  fruitless.  Knowing  destiny  to  be  all- 
powerful,  the  wise,  whatever  their  portion,  should  neither 
esult  nor  gx-ieve.  When  creatures  know  that  both  weal  and 
woe  are  dependent  on  destiny  and  not  oa  their  own  exertion 
or  power,  they  should  neither  grieve  nor  exult  remembering 
that  destiny  is  all  powerful.  The  wise  should  ever  live  con- 
tented, neither  grieving  at  woe  nor  exulting  at  weal.  When 
destiny  is  supreme,  both  grief  and  exultation  are  both  unbe- 
coming. O  Ashtak  a,  I  never  suffer  myself  to  be  overcome  by 
fear,  nor  do  I  ever  entertain  grief,  knowing  for  certain  that 
I  shall  be  in  the  world  what  the  great  disposer  of  all  hath 
ordained.  Insects  and  worms,  all  oviparous  creatures,  vege- 
table existences,  all  crawling  animals,  vermin,  the  fish  iu  water, 
stones,  grass,  wood,  in  fact,  all  created  things,  when  they 
are  freed  from  the  effects  of  their  acts,  are  united  with  the 
supreme  Soul.  Happiness  and  misery  are  both  transient. 
Therfoi-e,  O  Ashtaka,  why  should  I  grieve  ?  We  can  never 
know  how  are  we  to  act  in  order  to  avoid  misery.  Therefore 
none  should  grieve  at  misery.' 

"Possessed  of  every  virtue  king  Yayati  who  was  the  mater- 
nal grand-father  of  Ashtaka,  while  staying  in  the  firmament, 
at  the  conclusion  of  his  speech  was  again  questioned  by  Ash- 
taka. The  latter  said,  '  O  king  of  kings,  tell  me  in  detail  of 
all  those  regions  that  thou  hast  visited  and  enjoyed,  as  well 
as  the  periods  for  which  thou  hast  enjoyed  each.  Thou  speak- 
est  of  the  precepts  of  religion  even  like  the  clever  masters 
acquainted  with  the  acts  and  sayings  of  great  beings  !'  Yayati 
then  replied,  '  I  was  a  great  king  on  earth  owning  the  whole 
world  for  my  dominion.  Leaving  it  I  acquired  by  force  of 
religious  merit  many  high  regions.  There  I  dwelt  for  a  full 
thousand  years,  and  then  I  attained  to  a  very  high  region 
which  is  the  abode  of  Indra,  of  extraordinary  beauty,  having 
a  thousand  gates,  and  extending  a  hundred  yojanas  all  around. 
There  too  I  dwelt  for  a  full  thousand  years  and  then  attained 
to  a  higher  region  still.  That  is  the  region  of  perfect  beati- 
tude where  decay  is  never, — the  region,  viz,  of  the  creator  and 
the  lord  ofthe  earth,  so  difficult  of  attainment !  There  also 
Idwelt  for  a  full  thousand  years,  and   then  attained  to  another 


&DI  PAIIVA.  267 

very  h  igh  region,  viz,  that  of  the  god  of  goils  (Vishnu)  where 
too  I  have  lived  in  happiness.  Indeed,  I  have  dwelt  in  various 
i'egions,  adored  by  all  the  celestials,  and  possessed  of  prowess 
and  splendour  equal  unto  those  of  the  celestials  themselves. 
Capable  of  assuming  any  form  at  will,  I  have  lived  for  a  hun- 
dred Ayutas  of  years  in  the  gardens  of  Nandana,  sporting  with 
the  Apsaras  and  even  beholding,  numberless  beautiful  trees 
clad  in  flowery  vestments  and  shedding  delicious  perfumes  all 
ai'ound.  And  after  many  many  years  had  elapsed,  while  still 
residing  there  in  the  enjoyment  of  perfect  beatitude,  the  ce- 
lestial messenger  of  grim  visage  one  day,  in  a  loud  and  deep 
voice,  thrice  shouted  to  me,  Rwiiied,  Ruined,  Rwivved^  O 
4hou  lion  among  kings,  this  much  I  remember.  I  have 
then  fallen  from  Nandana,  my  religious  merits  gone  !  I  heard 
ill  the  skies,  O  king,  the  voices  of  the  celestials  exclaim- 
ing in  grief, — "  Alas  !  What  misfortune  !  Yayati,  with  his  re- 
ligious merits  destroyed,  though  virtuous  and  of  sacred  deeds, 
is  falling  !  " — And  as  I  was  falling,  I  asked  them  loudly, 
*'Where,  ye  clestials,  v/here  are  those  wise  amongst  whom  lam 
to  fall  ?  "  They  then  pointed  out  to  me  this  sacred  sacrificial 
region  belonging  to  ye.  And  beholding  the  curls  of  smoke 
felackening  the  atmosphere  and  scenting  the  perfume  of  clari- 
fied butter  poured  incessantly  into  the  fire,  and  guided  thereby, 
I  am  approaching  this  region  of  yours,  glad  at  heart  that  I 
eome  amongst  ye.'  " 

And  so  ends   the   eight-ninth   Section  of  the    Sam-bhava  ia 
the  Adi  Parva. 

Section  LXL. 
{Sambhava  Parva  contiaited.) 
'  "  Ashtaka  thensaid,  'Capable  of  assuming  any  form  at  wiH, 
thou  hast  lived  for  an  hmvlred  AtjvM  years  in  the  gardens  of 
Nandana.  For  what  cause,  0  thou  foremost  of  those  that 
nourished,  in  the  Krita  age,  hast  thou  been  compelled  to 
leave  that  region  and  come  hither?'  Yayati  answered,  'As 
kinsmen,  friends,  and  relatives  forsake,  in  this  world,  those 
whose  wealth  disappears;  so   in  the  other  world,  the  ccluiluUs 


268  MAHABnAllATA. 

with  India  as  their  cLiei'  forsake  him  who  hath  lost  his  right- 
eousness.' Ashtaka  then  said,  'I  am  extremely  anxious  to  know 
liow  in  the  other  world  men  can  lose  virtue.  Tell  me  also,  O 
kino-,  wliat  regions  arc  attainable  by  what  courses  of  action. 
Thou  art  ac(iuaiutcd,  I  know,  witii  the  acts  and  sayings  of 
great  beings  !' 

"  Yayati  answered,  '0  thou  pious  one,  they  that  speak  of 
their  own  merits  are  doomed  to  suffer  the  pains  of  the  hell 
called  Bhauma.  Though  really  emaciated  and  lean,  they  appear 
to  grow  on  earth  (in  the  shape  of  their  sons  and  grandsons)  only 
to  become  food  for  vultures,  dogs,  and  jackals.  Therefore,  O 
kinfj,  this  hifrhly  censurable  and  wicked  vice  sliould  be  re- 
pressed.  I  have  now,  O  king,  told  thee  all.  Tell  me  whafe 
more  I  shall  say.' 

"  Ashtaka  said,  'When  life  is  destroyed  with  age,  vultures, 
peacocks,  insects,  and  worms  eat  up  the  human  body.  AVherc 
doth  man  then  reside  ?  How  doth  he  also  come  again  to  life  ? 
I  have  never  heard  of  any  hell  called  Bhauma  on  earth.' 

"  Yayati  answered,  '  After  the  dissolution  of  the  body,  man, 
according:  to  his  acts,  re-entereth  the  womb  of  his  mother  and 
etayeth  there  in  an  indistinct  form,  and  soon  after  assuming  a 
distinct  and  visible  shape  re-appeareth  in  the  world  and  walketh 
on  its  surface.  This  is  that  Earth-hell  (Bhauma)  where  he 
falleth,  for  he  bcholdeth  not  the  termination  of  his  existence 
and  acteth  not  towards  his  emancipation.  Some  dwell  for 
sixty  thousand  years,  some  for  eighty- thousand  years  in  heaven; 
and  then  they  fall.  And  as  they  fall  they  are  attacked  by 
certain  Rakshasas  belonging  to  the  world  in  the  form  of  sons, 
grandsons,  and  other  relatives  that  withdraw  their  hearts  from 
acting  for  their  own  emancipation.' 

"Ashtaka  then  asked,  'For  wliat  sin  are  beings  when  they 
fall  from  heaven  attacked  by  these  fierce  and  sharp-toothed 
Bakshasas  ?  Why  are  they  not  reduced  to  annihilation  ?  How 
do  they  again  cuter  the  womb,  furnished  with  the  senses  ?' 

"  Yayati  answered,  '  After  falling  from  heaven,  the  being 
bccomcth  a  subtile  substance  living  in  water.  This  water 
Lccometh  the  semen  which  is  the  seed  of  vitality.  Thence 
entering  the  mother's    womb  on    the    wumunly   season,    it    do- 


ADl  PART  A.  269 

velopcth  into  the  embryo  and  next  into  visible  life  like  the 
fruit  from  the  flower.  And  entering  trees,  plants,  and  other 
vegetable  substances,  water,  air,  earth,  and  space,  that  watery 
seed  of  life  becoiiieth  of  quadrupedal  or  bipedal  form.  This  is 
the  case  with  all  creatures  that  you  see.' 

"  Ashtaka  said,  '  O  tell  me,  I  usk  thee  because  I  have  my 
doubts!  Doth  a  being  that  hath  received  a  human  form  enter 
the  womb  in  its  own  shape  or  in  some  other  ?  How  doth  it 
also  acquire  its  distinct  and  visible  shape,  eyes  and  cars,  and 
consciousness  as  well  ?  Questioned  by  me,  O  explain  it  all  ! 
Thou  art,  0  father,  one  acquainted  with  the  acts  and  sayings 
of  great  beings  !'  Yayati  answered,  '  According  to  the  merits 
of  one's  acts,  the  being  that  in  a  subtile  form  co-inheres  in  the 
semen  that  is  dropped  into  the  womb  is  attracted  by  atmospher- 
ic force  for  purposes  of  re-birth.  It  then  developeth  there  in 
course  of  time,  first  becoming  the  embryo,  and  is  next  furnislicd 
with  the  visible  physical  organism.  Coming  out  of  the  womb 
in  coui-se  of  time  it  becometh  conscious  of  its  existence  as 
man,  and  by  his  ears  becometh  sensible  of  sound  ;  by  liis 
eyes,  of  color  and  form  ;  by  his  nose,  of  scent ;  by  his  tongue, 
of  taste  ;  by  his  whole  body,  of  touch  ;  and  by  his  mind,  of 
ideas.  It  is  thus,  O  Ashtaka,  that  the  gross  and  visible  body 
developeth  from  the  subtile  essence.' 

"  Ashtaka  asked,  'After  death,  the  body  is  burnt,  buried,  or 
otherwise  destroyed.  Reduced  to  nothing  upon  such  dissolu- 
tion, by  what  principle  is  he  again  revived  ?  Yayati  said,  'O 
thou  lion  among  kings,  the  person  that  is  dead  assumeth  a 
subtile  form  and  retaining  consciousness  of  all  his  acts  as  in  a 
dream  entereth  some  other  form  with  a  sprcd  quicker  than 
of  air  itself.  The  virtuous  attain  to  a  superior,  and  the  vicious 
to  an  inferior  form  of  existence.  The  vicious  become  worms 
and  insects.  I  have  nothing  more  to  say,  O  thou  of  great  and 
pure  soul !  I  have  told  thee  how  beings  are  born  after  deve- 
lopment of  embryonic  forms  as  four-footed,  two-footed,  six- 
footed,  and  so.     What  more    wilt  thou  ask  me?' 

"  Ashtaka  said,  '  How,  0  father,  do  men  attain  to  those 
superior  regions  whence  there  is  no  return  to  earthly  life  ? 
Is    it    by     asceticism    or   knowledge  ?      How   nho  may    one 


270  MAHABHARlTA. 

gradually   attain    to  felicitous   regions  ?     Asked  by  me,  0  tell 
it  in  full !' 

"  Yayati  answered,  '  The   wise  say   that  for   men   there  are 
seven   gates    througli    which    admis&ion   may   be    gained   into 
Heaven  :  these  are  Asceticism,  Gift,  Quiet  of  mind.  Self-com- 
mand, Modesty,  Simplicity,  and    Eindne&s    to     all     creatures. 
The  wise  also  say  that  a  person  loseth  all    these  in  consequence 
of  vanity.     That  man  who  having   acquired  knowledge  regard- 
eth.  himself  as  learned,    and  with-  his    learning  destroyeth    the 
reputation   of  others,  never    attaineth  to  regions   of  indestruc- 
tible felicity.    That  knowledge  also  doth- not  make  the  possessor 
competent   to   attain   to    Brahma.     Study,  the  vow  of  silence, 
worship   before   fire,    and   sacrifices^    these     four   remove    all 
fear.     Wiien  Iwwever   these    are   mixed   with   vanity,  instead 
of  removing,  they   cause    fear.     The  wise   should   never  exult 
on  receiving  honors  ;  nor   should   they    grieve   at  insults.     Foj? 
it  is  the  wise  alone  that  honor   the  wise  ;  the  wicked  never  act 
like  the   virtuous.     I  have   given   away   so  much — I  have  per- 
formed so  many   sacrifices— I  have   studied   so   much — I  have 
observed  these  vows, — s'nch  vanity   i&  the   root  of  fear.     There- 
fore thou  must  not  indulge  such  feelings.     Those  learned    men 
who  accept  aa    their  support   the  unchangeable,  inconceivable 
Brahma  alone  that  ever  showereth  blessings  on  persons  virtuous- 
as  thee,  enjoy  perfect  peace  here  and  hereafter  !'  " 

And  thus  ends   the  ninetieth  Section   in  the   Sambhava  oh 
the  Adi  Parva. 


Section  LXLI. 
( Sambhava  Parva  continued.  ) 

Ashtaka  said,  '  Those  congnisant  with  the  Vedas  differ  in 
opinion  as  to  how  the  followers  of  each  of  the  four  modes 
of  life,  viz,  Grihastas,  Bhikslms,  Brahmacharis,  and  Vana- 
prashtas,  are  to  conduct  themselves  in  order  to  acquire  religi- 
ous merit.' 

"  Yayati  answered,  '  These  are  what  a  Brahmachari  must 
do.  While  dwelling  in  the  abode  of  his  preceptor,  he  must 
receive  lessuus  only  when  his   preceptor   summons   him   to  do 


ADI  PARVA,  271 

so;  he  must  attend  to  the  service  of  his  preceptor  without 
waiting  for  the  commands  of  the  latter  ;  he  must  rise  from  bed 
before  his  preceptor  riseth,  and  go  to  bed  after  hia  precep- 
tor goeth  thei'eto.  He  must  be  humble,  must  have  his  passions 
under  complete  control,  must  be  patient,  vigilant,  and  devo- 
ted to  study.  It  is  then  only  that  he  can  achieve  success. 
It  hath  been  said  in  the  oldest  Upanisihada  that  a  grihastcL 
acquiring  wealth  by  houest  means  should  peribrra  sacrifices  ; 
be  should  ever  give  in  charity,  should  perform  the  rites  of 
hospitality  unto  all  arriving  at  his  abode,  and  should  never 
use  anything  without  giving  a  portion  thereof  to  others,  A 
Muni  without  search  for  food  should  live  in  the  woods  depend- 
ing on  his  own  vigour  ;  should  abstain  from  all  vicious  acts  ; 
should  give  away  in  charity,  should  never  inflict  pain  on  any 
creature.  It  is  then  only  that  he  can  achieve  success.  He, 
indeed,  is  a  true  Bhikshu  who  doth  not  support  himself  by 
any  manual  arts,  who  possesseth  numerous  accoraplishmente, 
who  hath  his  passions  under  complete  control,  who  is  uncon- 
nected with  all  worldly  concerns,  who  sleepeth  not  under  the 
shelter  of  a  house-holder's  roof,  who  is  without  wife,  and  who 
going  a  little  way  every  daj',  travelleth  over  a  large  extent  of 
country.  A  learned  man  should  adopt  the  Vanaprashta  mode 
of  life  after  performance  of  the  necessary  rites,  when  he  hath 
been  able  to  control  his  appetites  for  enjoyment  and  desire  of 
acquiring  valuable  possessions.  When  one  dieth  in  the  woods 
while  leading  the  Vanaprashta  mode  of  life,  he  niaketh  his 
ancestors  and  succesors,  numbering  ten  generations  including 
himself,  fuse  with  the  Divine  essence.' 

"  Ashataka  asked,  '  How  many  kinds  of  Munis  are  there, 
and  how  many  kinds  of  Mounis  (observers  of  the  vow  of 
silence)  ?' 

"  Yayati  answered,  '  He,  indeed,  is  a  Muni  who,  though 
dwelling  in  the  woods,  iiath  an  inhabited  place  near,  or  who, 
though  dwelling  in  an  inhabited  place,  hath  the  woods  near.' 

"  Ashtaka  enquired  what  it  meant.  Yayati  replied,  *A 
Muni  withdrawing  himself  from  all  worldly  objects  liveth  in 
the  woods.  And  though  he  miglit  never  seek  to  surround 
himself  with  those   ohject;?   tiuit   are   procurable   iu   iuiiubit^'i 


272  MAHA  T^HARATA, 

placeo  he  luight  yet  obtain  thera  all  by  virtue  of  liis  ascetic 
power.  He  may  truly  be  said  to  dwell  iu  the  woods  havinor 
an  inhabited  place  near  to  himself.  Again,  a  wise  man  with- 
drawn fVom  all  earthly  objects  might  live  in  a  hamlet  leading 
the  life  of  a  hermit.  He  may  never  exhibit  the  pride  of 
family,  birth,  or  learning.  Clad  in  the  scantiest  robes  he 
may  yet  regard  himself  as  attired  in  the  richest  vestments. 
He  may  be  content  with  food  just  enough  for  supporting  life. 
Such  a  person,  though  dwelling  in  an  inhabited  place,  liveth 
yet  iu  the  viroods. 

'■  The  person  again  who,  with  passions  under  complete  con- 
trol, adopteth  the  vow  of  silence,  refraining  from  action  and 
entertaining  no  desire,  achieveth  success.  Wiiy  shouklst  tiiou 
not,  indeed,  reverence  the  man  who  liveth  on  clean  food,  who 
refraineth  from  ever  injuring  others,  whose  heart  is  ever  pure, 
who  is  displayed  in  the  s[)leudour  of  ascetic  attributes  ;  who 
is  free  from  the  leaden  weight  of  desire,  who  abstaineth  from 
injury  even  when  sanctioned  by  religion  ?  Emaciated  by 
austerities,  and  reduced  in  flesh,  marrow,  and  blood,  such  a 
one  conquereth  not  only  thus  but  the  highest  world  as  well. 
And  when  the  Muni  sits  in  yoga  meditation  becoming  indiffer- 
ent to  happiness  and  misery,  honor  and  insult,  he  then  leavetii 
this  world  and  enjoyeth  communion  with  Brahma.  When  the 
Muni  taketli  food  like  kine  and  other  animals,  i.  e,  without 
providing  for  it  beforehand  and  without  any  relish  (like  a  sleep- 
ing infant  feeding  on  the  mother's  pap)  tlien  like  the  all-per- 
vading s[)irit  he  becometh  identified  with  the  whole  universe 
and  attaineth  to  salvation.' 

And  so  ends  the   ninety-first  Section   iu  the    Sambhava  of 
the  Adi  Parva. 


Section  LXLII. 
(  Sambhava  Parva  continued)  ■    - 

''Ashtaka  asked,  'Who  amongst  these,  O  king,  both  exerting 
constantly  like  the  Sun  and  the  Moon,  first  attaineth  to  commu- 
nion with  Brahma, — the  ascetic    or  the  man  of  knowledge  ?' 

*'  VTayuti   answered,  'Iho  wise,    by    help  of  the  Veda  and  of 


A1>I  PARVA.  273 

Kiriowledge,  havinsf  .'i<»certained  the  visible  universe  to  be  ii;,i- 
sory  instantly  realise  the  Supreme  Spirit  as  tlie  sole  existent 
inJepen<leut  essence.  While  they  that  devote  themselves  to 
Yoga  meditation  take  time  to  acquire  the  same  knowledge,  for 
it  is  by  practice  alone  that  these  latter  divest  themselves  of  the 
consciousness  of  duality.  Hence  the  wise  attain  to  salvation 
first.  Then  again  if  the  person  devoted  to  yoga  findeth  not  suffi- 
cient time  in  one  life  to  attain  to  success,  being  led  astray  by 
the  attractions  of  the  world,  in  his  next  life  he  is  benefited  by 
the  progress  he  hath  already  made,  for  regretfully  he  de- 
voteth  himself  to  the  pursuit  of  success.  But  the  man  of 
Knowledge  ever  belioldeth  the  indestructible  Unity,  and  there- 
fore, though  immersed  in  worldly  enjoyments,  never  affecteth 
them  at  heart.  Therefore  there  is  nothing  to  impede  his  sal- 
vation. He,  however,  who  faileth  to  attain  to  Knowledo-e 
should  yet  devote  himself  to  piety  as  dependent  on  action  (sacri- 
fices, &c.)  But  he  that  devoteth  himself  to  such  piety,  moved 
thereto  by  desire  of  salvation,  can  never  achieve  success.  His 
sacrifices  bear  no  fruit  and  partake  of  the  nature  of  cruelty. 
Piety  as  dependent  on  action  that  proceedeth  not  from  the 
desire  of  gain,  is,  in  the  case  of  such  men,  yoga  itself.' 

"  Ashtaka  said,  *  0  king,  thou  lookest  like  a  youth  ;  thou 
art  handsome  and  decked  with  a  celestial  garland.  Thy  splen- 
dour is  great  !  Whence  dost  thou  come  and  where  dost  thou 
go  ?  Whose  messenger  art  thou  ?  Art  thou  going  into  the 
Earth  ?' 

"  Yayati  said,  'Fallen  from  heaven  upon  the  loss  of  all 
my  religious  merit,  I  am  destined  to  enter  the  Earth-hell. 
Indeed,  I  shall  go  there  after  I  have  finished  my  discourse 
with  ye  !  Even  now  the  deities  of  the  ten  points  of  the  Uni- 
verse command  me  to  hasten  thither.  And,  O  king,  I  have 
obtained  it  as  a  boon  from  Indra  that  though  fall  I  must  upon 
.the  Earth  yet  I  should  fall  amidst  the  wise  and  the  virtuous. 
Ye  are  all  wise  and  virtuous  that  are  assembled  here  !' 

"  Ashtaka  said,  '  Thou  art  acquainted  with  everythino-.  I 
ask  thee,  O  king,  are  there  any  regions  for  myself  to  enjoy 
in  heaven  or  in  the  firmament  ?  If  there  be,  then,  rhoii 
,shalt  not  fall  though  falling  I' 

i35 


274  M'AnABHAifATA. 

'•  Yaj'ati  answered,  '  O  king,  there  are  many  regions  for 
thee  to  enjoy  in  heaven  as  there  are  kine  and  horses  in  the 
earth  with  the  animals  in  the  rrilderness  and  the  hills  !' 

"  Ashtaka  then  said,  'If  there  are  worlds  for  rae  to  enjoy, 
as  fruits  of  my  religious  merits,  in  heaven,  O  king,  I  give 
them  all  unto  thee!  Therefore,  though  falling,  thou  shalt 
not  fall  0  tf^ke  thou  soon  all  these,  v^^herever  they  be,  in 
heaven  or  in  the  firmament  i     Let  thy  sorrows  cease  '/ 

"  Yayati  answered,  'O  thou  best  of  kings,  a  Brahma-know- 
in<y  Brahmana  alone  can  take  in  gift,  but  not  one  like  our- 
selves !  And,  O  monarch,  I  myself  have  given  away  to  Brah- 
manas  as  one  should.  Let  no  man  not  a  Brahmana  and  let 
not  the  wife  of  a  learned  Br.ihmana  ever  live  in  infamy  by 
accepting  gifts  !  On  Earth  I  have  ever  desired  to  perform 
virtuous  acts  !  Having  never  done  so  before,  how  shall  I  now 
accept  a  gift  ?' 

"  Pratarddana  who  was  amongst  them  asked,  'O  tliou  of 
the  handsomest  form,  I  am  Pratarddana  by  name.  I  ask  thee, 
are  there  any  worlds  for  me  to  enjoy  as  fruitsof  my  religious 
merits,  in  heaven  or  in  the  firmament?  Answer  me,  thou  art 
acquainted  with  everything!' 

"  Yayati  said,  '0  king,  numberless  worlds  full  of  felicity, 
effulgent  like  the  .solar  surface,  and  where  woe  can  never  be, 
await  thee.  It  thou  dwellest  in  each  but  for  seven  days,  they 
•would  not  yet  be  exhausted .' 

"Pratarddana  then  said,  'These  then  I  give  unto  thee! 
Therefore  though  falling  thou  must  not  fall  !  Let  the  worlds 
that  are  mine  be  thine  !  Whether  they  be  in  the  firmament  or 
in  heaven,  O  soon  take  them  !     Let  thy  woes  ceane  !' 

"Yayati  answered,  'O  monarch,  no  king  of  equal  energy 
should  ever  desire  to  receive  in  gift  the  religious  merits  of 
another  king  acquired  by  yoga  austerities.  And  no  king  who 
is  afflicted  v;ith  calamity  by  the  fates  should,  if  wise,  yet  acb 
in  a  censurable  way.  A  king  keeping  his  eye  ever  fixed  oa 
virtue  should  walk  in  the  path  of  virtue  and  increase  his  fame 
thereby.  A  person  of  virtue  like  myself  and  knoAving  what 
a,re  his  duties  should  not  act  so  meanly  as  thou  directest. 
■\Yiien  others  desirous  of  acquiring  r?lJgiQU§  m%nl  do  ml 


©coept  gifts,  how  can  I  do  what  they  do  not  ?'  On  the  conclu- 
sion of  this  speech,  that  best  of  kings  Yayati  was  then  addresa- 
ed  by  Vasumana  in  the  following  words.  ' 

Thus  ends  the  ninety-second  Section   in   tlie   Sambhava   of 
the  Adi  Parva, 


Section  LXLIIT. 
(Sambhava  Parva  continued.) 

"Vasumana  said,  'I  am  Vasumana,  the  son  of  Osadawsa, 
r  would  ask  thee,  O  king,  whether  there  are  any  worlds  for 
me  to  enjoy,  as  fruits  of  my  religious  merits,  in  heaven  or  in 
the  firmament.  Thou  art,  0  high-souled  one,  acquainted  with 
all  holy  regions  !' 

Yayati  answered,  'There  are  as  many  regions  for  thee  to 
©njoy  in  heaven  as  the  number  of  places  in  the  firmament,  the 
Earth,  and  the  ten  points  of  the  universe,  illumined  by  the 
Sun; 

"  Vasumana  then  said,  'I  give  them  to  thee.  Let  those  re- 
gions that  are  for  me  be  thine.  Therefore,  though  falling, 
thou  shalt  not  fall.  If  to  accept  them  in  gift  be  improper  for 
thee,  then,  0  monarch,  .buy  them  with  a  straw.' 

"  Yayati  ansv/ered,  'I. do  not  remember,  ever  having  bo'ught) 
and  sold  anything  unfairly.  This  has  never  been  done  by 
other  kings.     How  shall /do  it  therefore  ?' 

"Vasumana  sa,id,  'If  to  buy  them,  O  king,  be  regarded  by 
thee  as  improper,  then  take  them  in  gift  from  me.  For  my- 
self I  answer  that  I  will  never  go  to  those  regions  that  are  for 
me.  Let  them  therefore  be  thine  !' 

"Shivi  then  addressed  the  king  thus: — 'I  am,  O  king,  Shivi 
by  name,  the  son   of  Ushinarn.     O   father,  are   there   in   the 
firmament  or  in   heaven,  any    worlds    forme   to  enjoy  ?     Thoa  i 
knowest  every  region   that  one  may    enjoy  as   the    fruit  of  hi3 
religious  merit !' 

"  Yayati  then  said,  'Thou  hast  never,  by  speech  or  in  mind, 
disregarded  the  honest  and  the  virtuous  that  applied  to  thee. 
There  are  infinite  worlds  for  thee  to  enjoy  in  heaven,  all  blazin<^ 
like    lightning.'     Shivi,   then   said,  '  If    f  hou    regaidc^t    thei£. 


276  MAHABHARATA. 

purchase   as   improper,  I   give  them  to  ye.     Take  them  all,  O" 
king  !     I  shall  never  take  them, — those  regions  where  the  wise 
never  feel  the  least  disquiet.' 

"Yayati  then  answered,  'O  Shivi,  thou  hast,  indeed,  obtaiiv 
ed  for  thyself,  possessed  as  thou  art   of  the   prowess  of  Indra^ 
infinite  worlds  !     But  I  do    not  desire  to  enjoy  regions  given  to 
uie  by  others.     Therefore,  I  accept  not  thy  gift.' 

"  Ashtaka  then  said,  'O  king,  each  of  us  have  expressed 
our  desire  to  give  thee  the  worlds  that  each  of  us  have  acquir- 
ed by  our  religious  merit.  Thou  acceptest  not  them.  Bub 
leavino:  them  for  thee,  we  shall  descend  unto  the  Earth -hell.' 

"  Yayati  answered,  'Ye  all  are  truth-loving  and  wise  :  give 
me  that  which  I  deserve.  I  shall  not  be  able  to  do  that  which. 
I  have  never  done  before.' 

"  Ashtaka  then  said,  'Whose  are  those  five  golden  cars  tliat 
we  see  ?  Do  men  that  repair  to  regions  of  everlasting  bliss 
ride  on  them  f 

"  Yayati  answered,  'Those  five  golden  cars  displayed  in 
glory  and  blazing  as  fire,  would,  indeed,  carry  ye  to  the  re- 
gions of  bliss.' 

"  Ashtaka  said,  'O  king,  ride  those  cars  thyself,  and  rcpaii* 
to  heaven.     We  can  wait.     We  will  follow  thee  in  time.' 

"  Yayati  then  said,  we  can  now  all  go  together.  Indeed, 
all  of  us  have  conquered  heaven.  Behold,  the  glorious  path 
to  heaven  becomes  visible  l' 

Vaisampayana  continued,  "Then  all  those  excellent  mon- 
archs  riding  on  those  cars  set  out  for  heaven,  for  gaining 
admittance  into  it,  illuminating  the  whole  firmament  by  the 
glory  of  their  virtues. 

*'  And  Aahlaka,  again  breaking  silence,  asked,  'I  had  al- 
ways thought  that  Indra  was  my  especial  (riend,  and  that  I 
of  all  the  others,  should  first  obtain  admittance  into  heavea. 
But  how  is  it.  that  Usiuara's  sou  Shivi,  hath  already  left  us 
behind." 

"Yayati  answered,  'This  Usinara's  son  had  given  all  he  poss- 
essed for  attainiufj    to  the    region  of  Braluna.     Therefore    is  he 
foremost     among    ye.     Besides,    Shivi's    liberalitVj  asceticism, 
truth,  virtue,    modtiolVv    good-foiLuue,  forgiveuesd;  amiubility. 


ADI  PAUVA.  277 

desire  of  performing  good   acts,  have   been  so   great  that  none 
can  measure  them.' 

Vaisainpayana     continued,  "  After    this,  Ashtaka,  impelled 
by  curiosity,  again  asked  his  maternal  grand-father  resembling 
Indra     himself,  saying,  'O    king,  I    would    ask    thee,  tell   me 
truly,  whence  thou    art,  who   thou    art,  and    whose    son  ?     I& 
there  any  other  Brahmana  or  Kshatria  who  hath  done  what  thou 
didst  on   Earth  ?'     Yayati  answered,  'I    tell   thee  truly,  I  am 
Yayati,  the  son  of  Nahusha   and   the    father   of  Puru.     I  was 
lord  of  all  the  Earth.     Ye  are  my  relatives  :     I  tell  thee  truly> 
I  am  the   maternal   grand-father  of  ye  all.     Having  conquered 
the  whole  Earth,  I  gave   clothes  to  Brahmanas  and  also  a  hua 
dred  handsome   horses   fit   for   sacrificial    offering.      For  such 
acts  of  virtue   the   gods   become   propitious  to    those  that  per- 
form them.     I  also  gave    to  Brahmanas    this   whole  Earth  with 
her  horses  and   elephants   and  kine,  and   gold  and  all  kinds  of 
wealth,  along   with    an    hundred  Arhudas  of  excellent  milch 
cows.     Both  the  Earth    and  the   firmament  exist  owing  to  my 
truth  and   virtue;  fire  yet  burneth  in   the  world   of  men  owing 
to  my  truth  and  virtue.     Never  hath  word  spoken  by  me   been 
untrue.  It  is  for  this  that  the  wise  adore  truth.  O  Ashtaka,  all  I 
have  told  thee,  Pratarddana,  and  Vasumana,  is  the  truth  itself. 
I  know  it  for  certain  that   the  gods   and  the    Rishis  and  all  the 
mansions   of    the    blest   are   adorable  only    because  of    Truth 
that  characterises  them  all.     He  that  shall  without  malice  duly 
read   to   good   Brahmanas    this   account   of   our  ascension   to 
heaven  shall  himself  attain  to  the  same  worlds  with  us.'  " 

Vaisampayaua  continued,  "  It  was  thus  that  the  illustrious 
king  Yayati  of  high  achievements,  rescued  by  his  collateral 
descendants,  ascended  to  heaven  leaving  this  earth  and  cover- 
ing tlie  three  worlds  b>  the  fame  of  his  deeds.  " 

And  <io  ends  the  ninety-third  Section  iu  the  Sambhava  of 
the  Adi  Parva, 


Section  LXLIT. 
{Samhhava  Parva  cantinued.) 

Janamejaya  said,  "  Adorable  one,  I  desire  to  hear  the  his- 
tories of  those  kings  who  \v€re  decended  from  Puru.  O  tell 
me  of  each  as  he  was  in  prowess  and  achievements  !  I  have^ 
indeed,  heard  that  in  Puru's  line  there  w^s  not  a  einorle  kin<y 
who  was  deficient  in  good-behaviour  and  prowess,  or  who  wa8 
without  sons.  O  thou  of  ascetic  v/ealth,  I  desire  to  hear  the 
histories  in  detail  of  those  famous  mouarchs  endued  with  learn- 
ing and  all  accomplishments^  " 

Vaisarapayana  said,  "  Asked  by  thee  I  shall  tell  thee  all 
about  the  heroic  kings  of  Puru's  line,  all  equal  unto  Indra  in 
prowess,  possessing  great  affluence  and  commanding  the  respect 
of  all  for  their  accomplishments. 

"  Puru  had  by  his  wife  Paushti  three  sons,  Pravira,  Iswara^, 
and  Raudraswa,  all  of  whom  were  mighty  charioteers^  Amongst 
them,  Pravira  was  the  perpetuator  of  the  dynasty.  Pravira 
had  by  his  wife  Shurasheni  a  son  named  Manushya.  And  the 
latter,  of  eyes  like  lotus  leaves,  had  sway  over  the  whole  earth 
bounded  by  the  four  seas.  And  Manushya  had  for  his  wife. 
Souviri.  And  he  begat  in  her  three  sons  called  Shakta,  San- 
hanana,  and  Yagmi.  And  they  were  heroes  in  war  and 
mighty  charioteers.  Then  again  the  intelligent  and  virtuous 
Baudraswa  begat  in  the  Apsara  Misra-keshi  ten  sons  who  v/ere 
all  great  bowmen.  And  they  all  grew  up  inta  heroes,  per*- 
forming  numerous  sacrifices  in  honor  of  the  gods.  And  they 
all  had  sons,  were  learned  in  all  branches  of  knowledge,  and 
ever  devoted  to  virtue.  They  were  Richeyu,  and  Kaksheyu 
and  Vrikeyu  of  great  prowess,  Sthandileyu,  and  Vaneyu,  and 
Jaleyu  of  great  fame,  Tejeyu  of  great  strength  and  intelli- 
gence, and  Satyeyu  of  the  prowess  of  Indra,  Dharmeyu,  and 
Saunateyu,  the  tenth,  oi  the  prowess  of  the  celestials.  Amongst 
them  all,  Richeyu  became  the  sole  monarch  of  the  whole 
Earth  and  was  known  by  the  name  of  Anadhrishti.  And  in 
prowess  he  was  like  unto  Vasava  himself  amongst  the  celes- 
tials.    And  AuadhrLshti  had  a  son  of  name  Matinara    who    be- 


ADIPARVA,  £79 

came  a  famous  and  virtuous  king.  And  he  performed  both 
the  Rajashuya  and  the  horse-sacrifice.  And  Matinara  had 
four  sons  of  inmeasurable  prowess,  viz,  Tansu,  Mahan,  Ati- 
ratha,  and  Drahju  of  inmeasurabie  glory.  Amongst  them 
Tansu  of  great  prowess  became  the  per])etuator  of  Puru's 
line.  And  he  subjugated  the  whole  earth  and  acquired  great 
fame  and  splendour.  And  Tansu  begat  a  son  of  great  prow- 
ess named  Ilina,  And  he  was  the  foremost  of  all  conqueiora 
and  he  brought  the  whole  world  under  his  subjection.  And 
Ilina  begat  in  his  wife  Rathantarya  five  sons  with  Dushmanta 
as  their  head,  all  equal  in  m-ight  unto  the  five  elements. 
They  were  Dushmanta,  Shura,  Bhima,  Pravashu,  and  Vasii. 
And,  O  Janamejaya,  the  eldest  of  them  Dushmanta  became 
kino-.  And  from  Dushmanta  was  born  by  his  wife  Sakuntala  an 
intelligent  son  named  Bharata  who  became  king.  And  Bharaba 
gave  his  name  to  the  race  of  which  he  was  the  founder.  And 
it  is  from  him  that  the  fame  of  that  dynasty  hath  spread  so 
wide.  And  Bharata  begat  in  his  three  wives  altogether  nine 
sons.  But  none  of  them  were  like  their  father  and  so  Bha- 
rata was  not  at  all  pleased  with  them.  Their  mothers  there- 
fore became  angry  and  slew  them  all.  Tiie  procreation  of 
children  by  Bharata  therefore  became  in  vain.  The  monarch 
then  performed  a  great  sacrifice  and  through  the  grace  of 
Bharadwaja  obtained  a  son  of  name  Bhumanyu.  And  then 
Bharata  the  great  descendant  of  Paru,  regarding  himself  as 
really  possessing  a  son,  installed,  O  thou  foremost  of  the 
Bharata  race,  that  sou  as  his  heir-apparent.  And  Bhumanyu 
begat  in  his  wife  Pushkarini  six  sons  of  name  Suhotra,  Suhota, 
Suhavi,  Suyaju,  and  Diviratha.  The  eldest  of  them  all, 
Suhotra,  obtained  the  throne  and  performed  many  Rajashuya 
and  horse-sacrifices.  And  Suhotra  brought  under  his  sway  the 
whole  Earth  surrounded  by  her  belt  of  seas,  and  full  of  ele- 
jjhants,  kine,  and  horses,  and  all  her  wealth  in  gems  and  gold. 
And  the  Earth  afflicted  with  the  weight  of  numberless  humaa 
beings  and  elephants,  horses,  and  cars,  was  as  it  were  about  to 
sink.  And  during  the  virtuous  reign  of  Suhotra  the  surface  of 
the  whole  earth  was  dotted  all  over  with  hundreds  and  thousands 

Qf  f^aci'ificiiiil  intakes,    Aud  th§  Emth  became  full  of  goia  ^ui 


2gO  MAHA-RHARATA. 

human    beiiifrs.      And     the    lord   of  the     Earth   Suhotra    be- 
gat in   his   wife    Aikshaki    three  sons,  viz,  Ajaraida,    Sumida, 
and  Pururaida.     The    eldest  of  them    Ajamida   was    the  perpe- 
tuator  of  the  royal  line.      And  he   begat  six  sons   in  his  three 
wives.  Of  these  sons,  Siksha  was  born  of  the  womb  of  Dhumi- 
ni,  Dushmanta  and  Parameshti  in    that   of  Nila   and  Jahnyu, 
Jala,  and  Ilupina,  were  born  in  that  of  Keshini.     All  the  tribes 
of  the   Panchalas    are    descended    from    Duehmanta  and  Para- 
meshti.    And  the  Kushikas  are  the  sons  of  Jahnyu  of  immeas- 
urable   prowess.     And   Riksha  who    was    elder   than  botli  Jala 
9,nd  Rupina  became  king.     And   Riksha   begat  Sam varana    the 
perpetuater    of  the    royal    line.     And,  O    king,  it    hath    been 
heard  by   us   that    while    Samvarana    tlie    son   of  Riksha  was 
ruling  the    earth,  there  happened  a  great   loss    of  people    from 
famine,    pestilence,   drought,  and   disease.     And    the    Bharata 
princes  were  beaten  by  the    troops  of  enemies.     And    the  Pan- 
chalas setting  out  to  inva<Ie   the    whole    earth    with    their  four 
kinds  of  troops  soon  brought  the  wole  earth  under    their  sway. 
And  with   tlieir    ten    Akshauhinis    the    king  of  Panchala    de- 
feated   the    Bharata    prince.     Samvarana    then,    with    his  wife 
and   ministers,  sons  and   relatives,  fled    in  fear.     And    he  took 
shelter  in  the  forest    on    the   banks    of  the    Sindhu    extending 
to  the    foot  of  the    mountains.     There  the   Bharatns  lived  for  a 
full    thousand   years    within    their   fort.     And    after    they  had 
lived    there   a    thousand    years,  one    day   the    illustrious  Rishi 
Vashishta  approached  the  exiled  Bharatas.     And    the  Bharatas 
going   out   saluted    the    Rishi   and    worshipped     him   by    the 
offer  of  the    Arghya.     And    entertaining    him    with  reverence, 
they  then  represented    everything    unto    that  illustrious  Rishi. 
And    after    he     was    seated    on     his    seat,    the    king    himself 
approached  the  Ri4u  and  addressed    him,  saying,  'Be  thou  our 
Purohita,  O  illustrious  one.     We  will    endeavour  to  regain  our 
kin"-dom.'     And  Vashista  then  answered   the  Bharatas  by  say- 
ing  'Oni'  (the  sign  of  consent.)     And  it  hath  been  heard  hy  us 
that  Vashista  then    installed    the    Bharata  prince  in  the  sover- 
eignty of  all  the    Kshatrias  on    the    Earth,  making   by    virtue 
of  his  mantras    this  descendant   of  Purn    the   veritable  horns 
pf  the  wild  bull  or  the   tusks  of  the   wild  ele.i>hant,     And  the 


ADIPARVA.  281 

king  retook  the  capital  tliat  had  been  taken  away  from 
him  and  once  more  made  all  monarchs  pay  tribute  to  him. 
The  powerful  Samvarana,  thus  installed  once  more  in  the  ac- 
tual sovereignty  of  the  whole  earth,  performed  many  sacrifices 
in  which  the  offerings  to  the  Brahmanas  were  great. 

"And  Samvarana  begat  in  his  wife  Tapati  the  daughter  of 
Sura  a  son  named  Kuru.  This  Kuru  was  exceedingly  virtuous. 
Therefore  was  he  installed  on  the  throne  by  his  people.  It  is 
from  his  name  that  the  field  called  Kuru-jangala  has  become 
so  famous  in  the  world.  Devoted  to  asceticism,  he  made  that} 
field  (Kuru-Icshetra)  sacred  by  practising  his  austerities  there. 
And  it  hath  been  heard  by  us  that  Kuru's  highly  intellif^enb 
wife  Vahini  brought  forth  five  sons,  viz,  Avikshit,  Abhishya, 
Chaittra-ratha,  Muni,  and  the  celebrated  Janamejaya.  And 
Avikshit  begat  Parikshit,  the  powerful  Shavalaswa,  Adiraja, 
Viraja,  Shalmali  of  great  i)hysical  strength,  Uchaisrava, 
Bhangakara,  and  Jitari  the  eighth.  In  the  race  of  these  wera 
born,  as  the  fruits  of  their  pious  acts,  seven  mighty  chario- 
teers with  Janamejaya  as  their  head.  And  unto  Parikshib 
were  born  sons  who  were  all  acquainted  with  the  interpreta- 
of  the  shastras.  And  they  were  Kaksha-sena,  and  Ugra-sena, 
and  Chittra-seua  endued  with  great  energy,  and  Indra-sena 
and  Susena  and  Biiima-sena  by  name.  And  the  sons  of  Jana- 
mejaya were  all  endued  with  great  strength  and  became  cele- 
brated all  over  the  world.  And  they  were  Dhrita-rashtra 
who  was  the  eldest,  and  Pandu  and  Valhika,  and  Nishadha 
endued  with  great  energy,  and  then  the  mighty  Jambunada, 
and  then  Kundodara,  and  Padati  and  then  Vashati  the  eighth. 
And  they  were  all  skilfull  in  the  interpretation  of  the  shastras 
and  were  kind  to  all  creatures.  Amongst  them  Dhrita-rashtra 
became  king.  And  Dhrita-rashtra  had  eight  sons,  viz,  Kuudi- 
ka,  Ilasti,  Vitarka,  Kratha,  Kundina  the  fifth,  Vahishrava,  In- 
drava,  and  Bhunianyu  the  invincible.  And  Dhrita-rashtra  had 
many  grand-sons,  of  whom  three  only  were  famous.  They  were, 
0  king,  Pratipa,  Dharma-netra,  Su-netra.  Amongst  these 
last  three,  Pratipa  became  unrivalled  on  earth.  And,  0  thou 
bull  of  the  Bharata  race,  Pratipa  begat  three  sons,  viz,  Deva- 
pi,  Shantann,  and  the  mighty  charioteer  Valhika.     The   eldest 

86 


2S2  MAHABHARATA. 

Devapi  adopted  an  ascetic  course  of  life  impelled  thereto  by 
the  desire  of  benefiting  his  brothers.  And  the  kingdom  was 
obtained  by  Shantanu  and  the  mighty  charioteer  Valhika. 

"  O  monarch,  besides  these,  there  were  born  in  the  race  of 
Bharata  numberless  other  excellent  monarchs  endued  with 
great  energy  and  like  unto  the  celestial  Rishis  themselves  ia 
virtue  and  ascetic  power.  And  so  also  in  the  race  of  Manu 
were  born  many  mighty  charioteers  like  unto  the  celestials 
themselves  and  who  by  their  number  swelled  the  Aila  dynas- 
ty into  gigantic  proportions." 

And  so  ends  the  ninety-fourth  Section  in  the  Sambhava  of 
the  Adi  Parva. 

Section  LXLV. 
(  Sambhava  Parva  continued) 

Janamejaya  said,  "OBrahmana,  I  have  now  heard  from 
thee  this  great  history  of  my  ancestors.  I  have  also  heard 
from  thee  about  the  great  monarchs  that  were  born  in  this 
line.  But  I  have  not  been  gratified  in  consequence  of  this 
charming  account  having  been  so  short.  Therefore  be  pleased, 
O  Brahmana,  to  recite  the  delightful  narrative  once  more  in 
detail,  commencing  from  Manu  the  lord  of  creation.  Who  is 
there  that  will  not  be  charmed  with  such  an  account,  sacred 
as  it  is  ?  The  fame  of  these  monarchs,  increased  by  their  wis- 
dom, virtue,  accomplishments,  and  high  character,  hath  been 
80  swelled  as  to  cover  the  three  worlds.  Having  listened  to 
the  history,  sweet  as  nectar,  of  their  liberality,  prowess,  l)hy- 
sical  strength,  mental  vigor,  energy,  and  perseverance,  I  have 
not  been  satiated.  " 

Vaisampayana  said,  "Hear  then,  O  monarch,  as  I  recite 
in  full  the  auspicious  account  of  thy  own  race  just  as  I  heard 
it  from  Dwaipayana  before. 

"  Daksha  begat  Aditi,  and  Aditi  begat  Vivaswan,  and  Vi- 
Taswan  begat  Manu,  and  Manu  begat  Ila,  and  Ila  begat  Puru- 
rava.  And  Puru-rava  begat  Ayu,  and  Ayu  begat  Nahusha,  and 
Nahusha  begat  Yayati.  And  Yayati  had  two  wives,  vis,  Deva- 
yani  the  daughter  of  Usana,  and  Sharmishta  the   daughter  of 


A.DI  PARVA.  283 

Vrishaparva.  Here  occurs  a  sloka  regarding  (Yayati's)  descen- 
dants. 'Deva-yani  gave  birth  to  Yadu  and  Turvasu  ;  and  Vri- 
shaparva's  daughter  Sharmishta  gave  birth  to  Drahyu,  Anu, 
and  Puru.'  And  the  descendants  of  Yadu  are  the  Yadavas, 
and  of  Puru  are  the  Pauravas.  And  Puru  bad  a  wife  of  name 
Kausalya.  And  he  begat  in  her  a  son  named  Janamejaya. 
And  Janamejaya  performed  three  horse-sacrifices  and  a  sacri- 
fice called  Visiuajit.  And  then  he  entered  into  the  woods. 
And  Janamejaya  bad  married  Ananta  the  daughter  of  Madhava, 
and  begat  in  her  a  son  called  Prachinwan.  And  the  prince 
was  so  called  because  he  had  conquered  all  the  eastern  coun- 
tries to  the  very  confines  of  the  region  where  the  sun  rises. 
And  Prachinwan  married  Ashmaki  a  daughter  of  the  Yadavas 
and  begat  in  her  a  son  named  Sanyati.  And  Sanyati  married 
Varangi  the  daughter  of  Drishadwata  and  begat  in  her  a  son 
named  Ahanyati.  And  Ahanyati  married  Bhanumati  the 
daughter  of  Krita-virya  and  begat  in  her  a  son  named  Sarva- 
bhauma.  And  Snrvabhauma  married  Sunanda  the  daughter  of 
the  Kekaya  prince,  having  obtained  her  by  force.  And  he 
begat  in  her  a  son  named  Jayat-seaa.  And  Jayat-sena  married 
Susrava  the  daugliter  of  the  Vidharva  king  and  begat  in  her 
Avachina.  And  Avachina  also  married  another  princess  of 
Vidharva  of  name  Maryada.  And  he  begat  in  her  a  son 
named  Arihas.  And  Arihas  married  Angi  and  begat  in  her 
Mahabhauma.  And  Mahabhauma  married  Suyajna  the  daugh- 
ter of  Prasena-jit.  And  in  her  was  born  Ayuta-nayi.  And 
he  was  so  called  because  he  had  performed  a  sacrifice  in  which 
the  fat  of  an  Ayuta  of  male  beings  was  required.  And  Ayuta- 
nayi  took  for  wife  Kama  the  daughter  of  Prithu-sravasa.  And 
in  her  was  born  a  son  named  Akrodhana.  And  Akrodhana 
took  for  wife  Karanibha  the  daughter  of  the  king  of  Kalinga. 
And  in  her  was  born  Devatithi.  And  Devatithi  took  for  wife 
Maryada  the  princess  of  Videha.  And  in  her  was  born  a  son 
named  Arihas.  And  Arihas  took  for  wife  Sudeva  the  princess 
of  Anga.  And  in  her  he  begat  a  son  named  Riksha.  And 
Riksha  married  Jwala  the  daughter  of  Takshaka.  And  he 
begat  in  her  a  son  of  name  ]\[atinara.  And  Matinara  perform- 
ed on  the  banks  oi  the  Saraswati  the   twelve  years'   extending 


284  MAHABHARATA, 

sacrifice  said  to  be  so  efficacious.  On  the  conclusion  of  the 
sacrifice,  Saraswati  appearing  in  person  before  the  king  chose 
him  for  her  husband.  And  he  begat  in  her  a  son  named  Tangsu. 
Here  occurs  a  sloka  descriptive  of  Tangsu's  descendants. 

'Tangsu  was  born  of  Saraswati  by  Matinara.  And  Tang- 
su himself  begat  a  son  named  Ilina  in  his  wife  the  princess  of 
Kalinga.' 

Ilina  begat  in  his  wife  Rathantari  five  sons,  of  whom  Dush- 
mauta  was  the  eldest.  And  Dushmanta  took  for  wife  Sakuu- 
tala  the  daughter  of  Viswamitra.  And  he  begat  in  her  a  son 
named  Bharata.  Here  occur  two  slokas  about  (  Dushmanta's  ) 
descendant. 

*  The  mother  is  but  the  sheath  of  flesh  in  which  the  father 
begets  the  son.  Indeed,  the  father  himself  is  the  son.  There- 
fore,  O  Dushmanta,  support  thy  son  and  insult  not  Sakuntala. 
O  thou  god  among  men,  the  father  himself  becoming  as  son 
rescueth  himself  from  hell.  Sakuntala  hath  truly  said  that 
thou  art  the  author  of  this  child's  being.' 

It  for  this  (because  the  king  supported  his  child  after  hear- 
ing the  above  speech  of  the  celestial  messenger)  that  Sakun- 
tala's  son  came  to  be  called  Bharata  (the  siqrpoHed.)  And 
Bharata  married  Sunanda  the  daughter  of  Sarva-sena  the  king 
of  Kasi.  And  he  begat  in  her  a  son  named  Bhumanyu.  And 
Bhumanyu  married  Vijaya  the  daughter  of  Dasharha.  And 
he  begat  in  her  a  son  Suhotra.  And  Suhotra  married  Suvarna 
the  daughter  of  Ikshaku.  In  her  was  born  a  son  named 
Hasti  who  founded  this  city  which  has  therefore  been  called 
Hastinapore.  And  Hasti  married  Yashodhara  the  princess  of 
Trigarta.  And  in  her  was  born  a  son  named  Vikunthana,  And 
Vikunthana  took  for  wife  Sudeva  the  princess  of  Dasharha. 
And  in  her  was  born  a  son  named  Ajamida.  And  Ajamida 
had  four  wives  named  Kaikeyi,  Gandhari,  Vishala  and  Riksha. 
And  he  begat  in  them  two  thousand  and  four  hundred  sons. 
But  amongst  them  all  Samvarana  became  the  perpetuator  of 
the  dynasty.  And  Samvarana  took  for  wife  Tapati  the  daugh- 
ter of  Vivaswan.  And  in  her  was  born  Kuru.  And  Kuiru 
married  Suvangi  the  princess  of  Dasharha.  And  he  begat  in 
her  a  sou  named  Vidura.    And  Vidura  took  for  wife  Sampri% 


ADIPARVA,  285 

the  daughter  of  Madbava,  And  he  begat  in  her  a  son  named 
Anaswa.  And  Anaswa  married  Amrita  the  daughter  of  the 
Madhavas.  And  in  her  was  born  a  son  named  Parikshit.  And 
Parikshit  took  for  wife  Yasha  the  daughter  of  Vahuda.  And 
he  begat  in  her  a  son  named  Bhima-sena.  And  Bhima-sena 
married  Kumari  the  princess  of  Kekaya.  And  he  begat  in 
her  Pratisrava.  And  Pratisrava's  son  was  Pratipa.  And  Pra- 
tipa  married  Sunanda  the  daugliter  of  Shivi.  And  he  begat 
in  her  three  sons,  viz,  Devapi,  Sbantanu,  and  Valhika.  And 
Devapi  while  still  a  boy  entered  the  woods  as  a  hermit.  And 
Shantanu  became  king.  Here  occurs  a  sloJca  in  respect  of 
Shantanu. 

'  Those  old  men  that  were  touched  by  this  monarch  not  only 
felt  an  indescribable  sensation  of  pleasure  but  also  became 
restored  to  youth.  Therefore  was  this  monarch  called  Shan- 
tanu.' 

And  Shantanu  married  Ganga.  And  in  her  was  born  a  son 
Deva-brata  Avho  was  afterwards  called  Bhisma.  And  Bhisma 
moved  by  the  desire  of  doing  good  to  his  father  married  him 
to  Satyavati  who  was  also  called  Gandhakali.  And  in  her 
maidenhood  she  had  a  son  by  Parashara,  named  Dwaipayana, 
And  in  her  Shantanu  begat  two  other  sons  named  Chittrangada 
and  Vichitra-virya.  And  before  they  had  attained  to  majo- 
rity, Cbittrangada  was  slain  by  the  Gandliarvas.  But  Vichi- 
tra-virya became  king.  And  Vichitra-virya  married  the  two 
daughters  of  the  king  of  Kasi,  named  Amvika  and  Amvalika. 
And  Vichitra-virya  died  childless.  Then  Satyavati  began  to 
think  how  the  dynasty  of  Dushmanta  might  be  perpetuated. 
And  she  recollected  the  Rishi  Dwaipayana.  The  latter  coming 
before  her  asked,  '  What  are  thy  commands  ?'  And  she  said, 
*  Thy  brother  Vichitra-virya  hath  gone  to  heaven  childless. 
Bewet  virtuous  children  for  him.'  And  Dwaipayana,  consent- 
ing  to  this,  begat  three  children,  viz,  Dhrita-rashtra,  Pandu, 
Vidura.  And  king  Dhrita-rashtra  had  an  hundred  sons  by 
bis  wife  Gandhari  in  consequence  of  the  boon  granted  by  Dwai- 
payana. And  amongst  these  hundred  sons  of  Dhrita-rashtra, 
four  became  celebrated.  They  were  Duryodhana,  Dush-sha- 
suna,  Vikaruti,  and  Cliittra-seiiR,    And  Pandu  had  two  jeTfeia 


286  MAHABHARATA. 

of  wives,  viz,  fiunti,  also  called  Pritha,  and  Madri.     One  day 
Pandu  going  out  to  hunt  saw  a  deer   coupling   with   its  mate. 
That  was   really   a  Rishi   in  the  form  of  a   deer.     And   seeing 
the  deer  in  that  attitude  he  killed  it  by  his   arrows   before   its 
desire  had  been  gratified.     Pierced  with  the   king's   arrow,  the 
deer  quickly   changing   its   form   and   becoming  a  Rishi   said 
unto  Pandu,  '  0  Pandu  thou  art  virtuous  and    acquainted    also 
"with  the  pleasure  devived  from  the   gratification   of  one's   de- 
sire.  Before  my  desire  was  gratified  thou  hast  slain  me.  There- 
fore thou  also,  when  in  such  a  state  and  before  thou  art  grati- 
fied, shalt  die.'     And  Pandu  hearing  this  curse   became   pale, 
and  from  that  time   would   not   go   unto  his  wives.     And   he 
told  them  these  words  : — '  From  my    own   fault,  I   have  been 
cursed.     But  I  have  heard  that  for  the  childless  there   are    no 
regions  hereafter.'     Therefore  he  solicited  Kunti   to   raise   offs- 
pring for  liim.     And  Kunti,  saying  '  Let  it  be,'  raised  up   offs- 
pring.    By  Dharma  she  had  Yudhishthira  ;  by  Maruta,  Bhima ; 
and  by   Sakra,  Arjuna.     And   Pandu    well    pleased   with   her, 
said,  'This  thy  co-wife  is  also  childless.     Therefore  cause  her  to 
bear  children.     And   Kunti    saying  'Let  it  be,'  imparted  unto 
Madri  the  mantra  of  invocation.     And  in  Madri   were   raised, 
by  the  twin  Aswinas,  the  twins   Nakula   and  Sahadeva.     And 
(one  day)  Pandu  beholding   Madri   decked   in   ornaments    had 
his  desire  kindled.     And  as  soon  as   he   touched   her   he  died. 
And  Madri  ascended  the  funeral  pyre  with  her  lord.     And   she 
said  unto  Kunti,  'Let  these  twins  of  mine  be   brought  up   by 
thee  with  affection.'     After  some  time  those  five  Pandavas  were 
taken  by  the  ascetics  of  the  woods  to   Hastinapore   and   there 
introduced  to  Bhisraa  and  Vidura.  And  after  introducing  thera 
the  ascetics  disappeared  in  the  very  sight  of  all.  And  after  the 
conclusion  of  the  speech  of  those  ascetics,  flowers   were   show- 
ered down  upon  the  earth.     And  the  celestial   Dundhuvi   also 
rang  in  the  skies.     And   the  Pandavas   Avere    then  taken  (  by 
Bhisma.)     They  then   represented    the    death  of  their   father 
and  performed  his  obsequial  rites  duly.  And  as  they  were  being 
brought   up    there    Duryodhana   became   exceedingly    jealous 
of  them.     And  the  sinful  Duryodhana,  acting  like  a  Rakshasa, 
tried  by  various  means  to  drive  them   away.     But   that   which 


ADl  PARVA.  287 

is  to  be  can  never  be  frustrated.  So  all  Duryodhana's  efforts 
proved  futile.  Then  Dhrita-rashtra  sent  them,  by  an  act  of 
deception,  to  Varanavata,  and  they  went  there  willintrly. 
There  an  endeavor  was  made  to  burn  them  to  death  ;  but  it 
proved  abortive  owing  to  the  warning  counsels  of  Vidura. 
After  that,  the  Pandavas  slew  Hidimva,  and  then  they  \vent 
to  a  town  called  Eka-chakra.  There  also  they  slew  a  Raks- 
hasa  of  the  name  of  Vaka  and  then  went  to  Panchala.  And 
there  obtaining  Draupadi  for  wife  they  returned  to  Hastina- 
pore.  And  there  they  dwelt  for  sometime  in  peace  and  begat 
children.  And  Yudishthira  begat  Priti-vindliya  ;  and  Bhima, 
Sutasoma  ;  and  Arjuna,  Sruta-kirti  ;  and  Nakula,  Shatanika  ; 
and  Sahadeva,  Sruta-karma.  Besides  these,  Yudhisthira  hav- 
ing obtained  for  wife  Devika  the  daughter  of  Gavashana  the 
king  of  Shaivya,  in  a  Sivaymvara  (in  whicii  the  bride  electa 
her  lord  from  among  the  assembled  princes,)  begat  in  her  a 
son  named  Yaudheya.  And  Bhima  also,  obtaining  for  wife 
Valadhara  the  daughter  of  the  king  of  Kasi,  offering  as  dower 
his  own  prowess,  begat  in  her  a  son  named  Sarvaga.  And 
Arjuna  also,  repairing  to  Dwaravati  brought  away  by  force 
Subhadra  the  sweet-speeched  sister  of  Vasudeva  and  returned 
in  happiness  to  Hastinapore.  And  he  begat  in  her  a  son 
named  Abhiraanyu  endued  with  all  accomplishments  and  dear 
to  Vasudeva  himself.  And  Nakula  obtaining  for  wife  Karenu- 
mati  the  princess  of  Chedi  begat  in  her  a  son  named  Nira- 
mitra.  And  Sahadeva  also  married  Vijaya  the  daughter  of 
Dyutimana  the  king  of  Madra,  obtaining  her  in  Swayamvani, 
and  begat  in  her  a  son  named  Suhotra.  And  Bhima-sena  had 
sometime  before  begat  in  Hidimva  a  son  named  Ghatot-kacha. 
These  are  the  eleven  sons  of  the  Pandavas.  Amongst  them 
all,  Abhimanyu  was  the  perpetuator  of  the  family.  He  married 
Uttara  the  daughter  of  Virata.  She  brought  forth  a  dead 
child  whom  Kunti  took  up  on  her  lap  at  the  command  of  Va- 
sudeva who  said  '  I  will  revive  this  child  of  six  months.'  And 
though  born  before  time,  being  burnt  by  the  fire  of  (Aswa- 
thama's  )  weapon  and  therefore  deprived  of  strength  and 
energy,  he  was  revived  by  Vasudeva  and  endued  with  strength; 
energy,  and  prowess.     And  after  being  revived,  Vasudeva  said; 


288  MAHABHARATA. 

'  Because  this  child  hath  been  born  in  an  extinct  race,  there- 
fore he  shall  be  called  Parikshit,  And  Parikehit  married 
Madravati  thy  mother,  O  king  !  And  thou  art  born  of  her, 
O  Janameja^a  !  Thou  hast  also  begotten  two  sons  in  thy 
wife  Vapuetama,  named  Shatauika  and  Shankukarna.  And 
Shatanika  also  hath  begot  one  son  named  Aswamedha-datta  in 
the  princess  of  Videha. 

"Thus  have  I,  O  king,  recited  the  history  of  the  decendants 
of  Puru  and  of  the  Pandavas.     This  excellent,  virtue   increas- 
ing, and  sacred    history    should    ever   be    listened    to  by  vow- 
observing  Brahmanas,  by  Ksliatrius   devoted   to   the  practices 
of  their  order  and  ready  to  protect  their  subjects  ;   by    Vaisj'as 
with  attention,  and  by  Sudras  with  reverence  whose  chief  occu- 
pation is  to   wait   upon    the    three    other   orders.     Brahraanaa 
conversant  with  the  Veda  and  other  persons,   who  with  atten- 
tion and   reverence  recite  this   sacred  history  or  listen   to  it 
when  recited,  subdue  the  heavens  and  attain  to   the    mansions 
of  the  blest.     They  are  also  always   respected  and   adored   by 
the  gods,  Brahmanas,  and  other   men.     This    holy    history  of 
Bharata  hath  been   composed    by  the   sacred    and   illustrious 
Vyasa.     Veda-knowing  Brahmauas  and  other  persons  who  with 
reverence   and   without    malice  liear  it  recited,  earn  great   re- 
ligious merit  and   subdue   the   heavens.     Though  sinning  they 
are  not  yet   disregarded    by   any    one.     Here   occurs  a  sloka. 
•This  (Bharata)   is   equal   unto   the   Vedas  :     it   is   holy   and 
excellent.     It   bestoweth    wealth,  fame,    and   life.     Therefore 
should  it  be  listened  to  by  men  with  rapt  attention.'" 

Thus  ends  the  ninety-titlh    Section  in  the  Sambhava  of  the 
Adi  Parva. 


Section  LXLVI. 

(Sambhava  Parva  contlmted.) 

Vaisampayana  said,  "  There  was  a  king  known  by  the 
name  of  Mahabhibha  born  iu  the  race  of  Ikshaku.  He  was 
the  lord  of  all  the  earth,  and  was  truthful  in  speech  and  of 
true  prowess.     By  u  thousand  horse-sacrifices  and  an   hundred 


AD  I  I'AiiVA.  289 

RMJuslmyas  he   had    gratified    the    chief  of  tlie    celestials    and 
ultimately  attained  to  heaven. 

"One  day  the  celestials  had  assembled  together  and  were 
worshipping  Brahma.  Many  royal  sages  and  king  Mahabhisha 
also  were  present  on  the  spot.  And  Gann^a,  the  Queen  of 
rivers,  also  came  there  to  pay  her  adorations  to  the  Grand- 
father, And  her  garments,  white  as  the  beams  of  the  moon, 
became  loosened  by  the  action  of  the  wind.  And  as  her  person 
was  exposed,  the  celestials  bent  down  their  heads.  But  the  royal 
sage  Mahabhisha  rudely  stared  at  the  Queen  of  the  rivers.  And 
Mahabhisha  was  for  this  cursed  by  Brahma.  And  Brahma  said, 
'  Wretch,  as  thou  hast  forgotten  thyself  ac  sight  of  Gaiiga,  thou 
shalt  be  re-born  on  Earth.  But,  nevertheless,  thou  shalt  again 
attain  to  these  regions.  And  siie  too  shall  be  born  in  the  world 
of  men  and  shall  do  thee  injuries.  But  when  thy  wrath  shall 
be  provoked  thou  shalt  thou  be  freed  from  my  curse.'  " 

Vaisampayana  continued,  "And  king  Mahabhisha  then, 
recollecting  all  the  monarchs  and  ascetics  on  Earth,  wished  to 
be  born  as  son  to  Pi-ati])a  of  great  prowess.  And  the  Queen  of 
rivers  too  seeing  king  Mahabhisha  lose  his  firmness,  went  away 
thinking  of  him  wishfully.  And  on  her  way  she  saw  those 
dwellers  of  heaven,  the  Vasus,  also  pursuing  tiie  same  path. 
And  the  Queen  of  rivers  beholding  them  in  that  predicament 
asked  them,  '  Why  look  ye  so  dejected  ?  Ye  dwellers  of 
heaven,  is  everything  right  with  ye  ?'  Those  celestials — the 
Vasus — answered  her,  saying,  '0  Queen  of  river?,  we  have 
been  cursed  for  a  venial  fault  by  the  illustrious  Vashishta  in 
anger.  The  foremost  of  excellent  Rishis-,  Vashishta,  had  been 
engaged  in  his  twilight  adorations.  Seated  as  he  was  such 
that  he  could  not  be  seen  by  us,  we  crossed  him  in  ignorance. 
Therefore  in  wrath  iiath  he  cursed  us,  saying, — Be  born  among 
men. — It  is  beyond  our  power  to  frustrate  what  hath  been 
said  by  that  utterer  of  Brahma.  Therefore,  O  river,  thyself 
becoming  a  human  female  make  us,  Vasus,  thy  children  !  O 
amiable  one,  we  are  unwilling  to  enter  the  womb  of  any 
human  female,'  Thus  addressed,  the  Queen  of  riversh  told  them 
'  Be  it  so,'  and  asked  them,  '  On  Earth,  who  is  that  foremost 
of  men  whom  ye  will  make  your  father  V 

37 


290  ^  MAHABHARATA. 

"The  Vasus  replied,  'On  Earth,  unto  Pratipa  shall  be  born 
a  son  Shantanu  who  shall  be  a  king  of  world-wide  fame/ 
Ganga  then  said,  'Ye  celestials,  that  is  exactly  my  wish  which 
ye  sinless  ones  have  expressed  !  I  shall,  indeed,  do  good  to  that 
Shantanu.  That  is  also  your  desire  as  just  expressed  !'  The 
Vasus  then  said,  It  behoveth  tiiee  to  throw  thy  children,  as 
they  are  born,  into  the  water,  so  that,  O  thou  of  three 
courses,  (celestial,  terrestrial,  and  subterranean,)  we  may  be 
rescued  soon  without  having  to  live  on  Earth  for  any  length 
of  time.'  Ganga  then  answered,  'I  shall  do  what  ye  desire. 
But  inorder  that  his  intercourse  with  me  may  not  be  entirely 
fruitless,  provide  ye  that  one  son  at  least  may  live  !'  The 
Yasus  then  replied,  'We  shall  each  contribute  an  eighth  part 
of  our  respective  energies.  With  the  sura  thereof  thou  shalt 
have  one  son  according  to  thy  and  his  wishes.  But  this  son  shall 
not  begat  any  children  on  Earth.  Therefore  that  son  of  thine, 
endued  with  great  energy,  shall  be  childless.' 

"The  Vasus  making  this  arrangement  with  Ganga,  without 
waiting  went  away  to  the  place  they  liked." 

Thus  ends  the   ninety-sixth   Section  in   the   Sambhava  of 
the  Adi  Parva. 

Section  LXLVII. 

(Sambhava  Parva  continued.) 

There   was  a  king  of  name   Pratipa  who   was    kind  to  all 

creatures.     He  spent  many  years   in   ascetic   penances   at   the 

source  of  the  river  Ganges.     And  the   accomplished  and  lovely 

Ganga    one   day    assuming  the    form    of  a   beautiful   female, 

rising   from  the   waters,  approached   the   monarch.     And  the 

celestial  maiden    endued   with   ravishing  beauty,  approaching 

the  royal  sage  engaged  in  ascetic  austerities,  sat  upon  his  right 

thigh    that    was    for   manly    strength   a    veritable   Slcal   tree. 

And   when   the    maiden  of  handsome  face    had  so  sat  upon  his 

lap,  the    monarch    said   unto  her,  '0  amiable    one,   what   dost 

thou    desire  ?     What    shall  I  do  V     The   damsel  answered,  •! 

desire  thee,   O  king,  for  my   husband  !  O  thou    foremost  of  the 

Kurus,  be  mine  !      To   refuse  a   woman   coming   of  her   own 


ADIPARVA.  291 

accord  is  never  applauded  by  the  wise.'  Pratipa  then  answer- 
ed, '0  thou  of  the  fairest  complexion,  moved  by  lust  I  never 
go  unto  others'  wives  or  Avomeu  that  are  not  of  my  order. 
This,  indeed,  is  my  virtuous  vow  !'  The  maiden  rejoined, 
*I  am  not  inauspicious  or  ugly.  I  am  every  way  worthy  of 
being  enjoyed.  I  am  a  celestial  maiden  of  rare  beauty.  I 
desire  thee  for  my  husband.  Refuse  me  not,  0  king  !'  To 
this  Pratipa:  'I  am,  O  damsel,  abstaining  from  that  course  to 
which  thou  wouldst  incite  me.  If  I  break  my  vow,  sin  will 
overwhelm  and  slay  me.  0  tliou  of  the  fairest  complexion, 
thou  hast  embraced  me  sitting  on  my  right  thigh.  But,  O 
timid  one,  know  that  is  the  seat  for  daughters  and  daughtcra- 
in-law.  The  left  lap  is  for  the  wife,  but  thou  hast  not  accepted 
that.  Therefore,  O  best  of  women,  I  cannot  enjoy  thee  as  an 
object  of  desire.  Be  my  daughter-in-law.  I  accept  thee  for 
my  son.' 

"The  damsel  then  said,  '0  thou  virtuous  one,  let  it  be  as 
thou  sayest.  Let  me  be  united  with  thy  son.  From  my  res- 
pect for  thee,  I  shall  be  a  wife  of  the  celebrated  Bharata 
race.  Ye  (of  the  Bharata  race)  are  the  stay  of  all  the  mon- 
archs  on  earth.  I  am  incapable  of  numbering  the  virtues  of 
this  race  even  in  an  hundred  years.  The  greatness  and  good- 
ness of  many  celebrated  monarciis  of  this  race  are  also  limit- 
less, O  lord  of  all,  let  it  be  understood  now  that  when  I  be- 
come thy  daughter-in-law,  thy  son  shall  not  be  able  to  judge 
of  the  propriety  of  ray  acts.  Living  thus  with  thy  son  I  shall 
do  good  to  him  and  increase  his  happiness.  And  he  shall  final- 
ly attain  to  heaven  in  consequence  of  the  sons  I  shall  bare 
tim,  his  virtues,  and  good  conduct.'  " 

Vaisampayana  continued,  "  O  king,  having  said  so,  the 
celestial  damsel  then  and  there  disappeared.  And  the  king  too 
waited  for  the  birth  of  his  son  inorder  to  fulfill  his  promise, 

"  About  this  time  Pratipa,  that  light  of  tlie  Kuru  rac<?, 
that  bull  amongst  the  Kshatrias,  then  engaged,  along  with  his 
wife,  in  ascetic  austerities  from  desire  of  offspring.  And 
when  they  had  grown  old,  a  son  was  born  unto  them.  This 
was  no  other  than  Mahabhisha.  And  the  child  was  called 
Shaatauu  because  he  wars  bora  when  hio  fatUur    had  controlled 


292  MAHABHARATA, 

liis  passions  by  ascetic  penances.  And  the  best  of  Knni?, 
Shantanu,  knowing  that  regions  of  indestructibl-e  bliss  can  be 
acquired  by  one's  deeds  alone,  became  devoted  to  virtue. 
And  when  Shantanu  grew  up  a  youth,  Pratlpa  addressed 
him  and  said,  'Sometime  before,  O  Shantanu,  a  celestial 
damsel  came  to  me  for  thy  good.  If  thou  meetcst  that  fair- 
complexioned  one  in  secret  and  if  she  solicit  thee  for  children, 
accept  her  as  thy  wife.  And,  O  sinless  one,  judge  not  of  the 
propriety  or  impropriety  of  anything  she  does,  and  ask  not  who 
she  is  and  whose  or  whence,  but  accept  tliou  her  as  thy  wife 
at  my  command.'  " 

Vaisampiyana  continued,  "  And  Pratipa,  having  thus 
commanded  his  son  Shantanu  and  installing  him  on  his 
throne,  then  retired  into  the  woods.  And  king  Shantanu 
endued  with  great  intelligence  and  equal  unto  Indra  him- 
self in  splendour  became  addicted  to  hunting  and  passed 
much  of  his  time  in  the  woods.  And  the  best  of  monarchs 
always  slew  deer  and  buffaloes.  And  one  day  as  he  was 
wandering  along  the  banks  of  the  Ganges  he  came  upon  a 
rer'ion  frequented  by  the  sldddhas  (nscetics  crowned  with  suc- 
cess) and  charanas.  And  there  he  saw  a  lovely  maiden  of 
blazing  beauty  and  like  unto  another  Sree  herself.  Of  faultless 
and  pearly  teeth,  and  decked  with  celestial  ornaments,  she 
was  attired  in  garments  of  fine  texture  and  resembled  in 
splendour  the  filaments  of  the  lotus.  And  the  monarch  be- 
holding that  damsel  became  surprised,  and  his  raptures  pro- 
duced instant  horripilation.  With  steadfast  gaze  he  seemed 
to  be  drinking  her  charms,  but  repeated  draughts  failed  to 
quench  his  thirst.  The  damsel  also,  beholding  the  monarch  of 
blazing  splendour  moving  about  in  great  agitation,  was 
moved  herdelf  and  experienced  an  affection  for  him.  She 
gazed  and  gazed  and  longed  to  gaze  at  him  evermore.  The 
monarch  then  in  soft  words  addressed  her  and  said,  '  O 
thou  slender-waisted  one,  beest  thou  a  goddess  or  the 
daughter  of  a  Danava,  beest  thou  of  the  race  of  the  Gan- 
dharvas  or  Apsaras,  beest  thou  of  the  Yakshas  or  of  the  Nagas, 
or  bcoat  thou  of  human  origin,  O  thou  of  celestial  beauty^ 
I  ;&olicit  thee  to  be  mv  wife,'  " 


ADl  PARVA,  293 

And  so  cmls  the  ninety-seventh   Section    in  the   SamLhava 
of  the  Adi  parva. 


Section  LXLVIII. 

(Samhhava  Parva  contmued.) 

Vaisampayana  said,  "  The  maiden  then,  hearing  those  soft 
and  sweet  words  of  the  smiling  monarch,  and  remembering 
her  promise  to  the  Vasus,  then  addressed  the  king  in  reply. 
Of  faultless  features  and  sending  a  thrill  of  pleasure  into  the 
heart  by  every  word  she  uttered,  the  damsel  said,  '  0  kinrr, 
I  shall  become  thy  wife  and  obey  thy  commands,  Bst,  O 
monarch,  thou  must  not  interfere  with  me  in  anything  I  do, 
be  it  agreeable  or  disagreeable.  Nor  shalt  thou  ever  address 
me  unkiudl3^  As  long  as  thou  shalt  behave  kindly,  I  promise 
to  live  with  thee.  But  I  shall  certainly  leave  thee  the  moment 
thou  interferest  with  me  or  speakest  to  me  an  unkind  word.' 
The  king  answered,  'Let  it  be.'  And  thereupon  the  damsel 
obtaining  that  excellent  monarch — the  foremost  of  the  Bharata 
race — for  her  husband,  became  highly  pleased.  And  king 
Shantanu  also  obtaining  her  for  wife  enjoyed  to  his  fill  the 
pleasures  of  her  company.  And  adhering  to  his  promise  he 
refrained  from  asking  her  anything.  And  the  lord  of  earth, 
Shantanu,  became  exceedingly  gratified  with  her  conduct,  beauty, 
magnanimity,  and  attention  to  his  comforts.  And  the  goddess 
Ganga  also,  of  three  courses  (celestial — terrestrial — and  sub- 
terranean) assuming  a  human  form  of  superior  complexion 
and  endued  with  celestial  beauty,  lived  happily  as  the  wife  of 
Shantanu,  having  obtained  for  her  husband,  as  the  fruit  of  her 
virtuous  acts,  that  tiger  among  kings  equal  unto  Indra  himself 
in  splendour.  And  she  gratified  the  king  by  her  attractive- 
ness and  affection,  her  wiles  and  love,  her  music  and  dance, 
and  became  gratified  herself.  And  the  monarch  was  so  enrap- 
tured with  his  beautiful  wife  that  months,  seasons,  and  years 
rolled  away  without  his  being  conscious  of  them.  And  the 
king,  while  thus  enjoying  himself  with  his  wife,  had  eight 
children  born  unto  him  who  in  beauty  were  like  the  very  ce- 
lestials thembclvea,     But,  0  Bharuta,  these  children  one   after 


294  MAHABHARATA. 

another,  as  soon  as  they  were  born,  were  thrown  into  the  river 
by  Ganga  saying,  '  This  is  for  thy  good.'  And  the  children 
sank  to  rise  no  more.  The  king,  however,  could  not  be 
pleased  with  such  conduct.  But  he  spoke  not  a  word  about  it 
lest  his  wife  should  leave  him.  But  when  the  eighth  child  was 
born,  and  when  his  wife  as  before  was  about  to  throw  it  smil- 
ingly into  the  river,  the  king,  with  a  sorrowful  countenance 
and  desirous  of  saving  it  from  destruction,  addressed  her 
and  saidj  *Slay  it  not  !  Who  art  thou  and  whose  ?  Why  dost 
thou  slay  thy  own  children  ?  Murderess  of  thy  sons,  the  load 
of  thy  sins  is  great  !' 

"  His  wife,  thus  addressed,  then  replied,   '  0  thou    desirous 
of  offspring,  thou  hast  already  become  the  first    of  those    that 
have  children.     I  shall  not  slay  this  child  of  thine.     But  accor- 
dino-  to  our  agreement,  the  period  of  my  stay  with    thee  is   at 
an  end.     I   am    Ganga   the   daughtor    of  Jauhu.     I   am    ever 
•worshipped  by  the  great   sages.     I   have  lived   with   thee  so 
long  for   accomplishing   the   purposes   of  the   celestials.     The 
eight  illustrious  Vasus   endued   with  great   energy  had,  from 
Vashishta's  curse,  to  assume  human  forms.     On   earth,  besides 
thee  there  was  none  else  to  deserve  the  honor  of  being  their  be- 
getter.    There  is  no  woman  also  on  earth  except  one  like  me — 
a  celestial  of  human  form — to  become  their  mother.     I  assum- 
ed a  human  form  to  bring  them  forth.     Thou   also,  having   be- 
come  the   father  of  the   eight  Vasus,  hast  acquired  many  re- 
gions of  perennial  bliss.     It  was   also  agreed  between   myself 
and  the  Vasus  that  I  should  free  them   from   human  forms   as 
soon  as  they  would  be  born.     I  have  thus  freed  them  from   the 
curse  of  the   Rishi  Apava.     Blest   be   thou.  I   leave  thee,  O 
king  !  But  rear  thou  this  child  of  rigid  vows.     That  I  should 
live  with  thee  so  long  was  the  promise  I   gave   to   the   Vasus. 
And  let  this  child  be  called  Ganga-datta.'  " 

Thus  ends  the  ninety-eighth    Section  in    the    Sambhava  of 
the  Adi  Parva. 


Section  LXLIX. 
{Sambhava  Parva  continued.) 

Shautanu  asked,  'What  was  the  fault  of  the  Vasus  and 
who  Avas  Apava  through  whose  curse  the  Vasus  had  to  be 
born  among  men  ?  What  also  hath  this  child  of  thine — Gaa- 
gadatta — done  for  which  he  shall  have  to  live  among  men  ? 
Why  also  were  the  Vasus — the  lords  of  the  three  worlds — con- 
demned to  be  born  auougat  men  ?  O  daughter  of  Janhu, 
tell  me  all.' " 

Vaisampayana  continued,  "  Thus  addressed,  the  celestial 
the  daughter  of  Janhu,  Gauga,  then  replied  to  the  monarch, 
her  husband — that  bull  amougst  men — saying,  '  0  thou  best 
of  tht  Bharata  race,  he  who  was  obtained  as  son  by  Varuua 
Avas  called  Vashishta— the  Muni  who  afterwards  came  to  be 
known  as  Apava.  He  had  his  asylum  on  the  side  of  the  king 
of  mountains  Meru.  The  ground  was  sacred  and  abounded 
with  birds  and  beasts,  and  there  bloomed  at  all  times  of  the  year 
flowers  of  every  season.  And,  0  thou  best  of  the  Bharata  race, 
the  foremost  of  virtuous  men,  the  son  of  Varuua,  practi&ed 
his  ascetic  penances  in  those  woods  abounding  with  sweet 
roots  and  fruits  and  water. 

"  'Daksha  had  a  daughter  known  by  the  name  of  Surabhi. 
And,  0  thou  bull  of  the  Bharata  race,  Surabhi,  for  benefiting 
the  world,  brought  forth,  by  her  connection  with  Kasyapa,  a 
daughter  (Nandini)  in  the  form  of  a  cow.  The  foremost  of 
all  kine,  Nandini,  was  the  cow  of  plenty  (capable  of  granting 
every  desire.)  And  the  virtuous  son  of  Varuua  obtained 
Nandini  for  his  Homa  cow.  And  the  cow,  dwelling  in  that 
hermitage  which  was  adored  by  Munis,  roved  fearlessly  in 
those  sacred  and  delightful  woods. 

"  'One  day,  0  thou  bull  of  the  Bharata  race,  there  came, 
into  those  woods  adored  by  the  gods  and  celestial  Rishis,  the 
Vasus  with  Prithu  as  their  head.  And  wandering  there  with 
their  wives,  they  enjoyed  themselves  in  those  delightful  woods 
and  mountains.  And  as  they  were  wandering  there,  the  sleu- 
der-waisted  wife  of  one  of  the  Vasus,  0  thou  of  the  prowesa 
of  Indru,  saw  iu  tho^e  woydi  Nundlui  the  cow  of  plenty.    And 


?96  MAHABHARATA. 

as  the  saw  tliat  cow  possessing  the   wealth    of  all    accomplish- 
ments, lar^e  eyes,  full    lul'lers,    fine    tail,  beautiful  hoofs,   and 
every  other  auspicious  sign,  and  yielding  much  milk,  she  show- 
ed it  to  her  husband  named  Dyau.     And,  O  thou  of  the  prow- 
ess of  the  tirat  of  elephants,  when  Dyau  was  shown   that   cow, 
he  began  to  admire   its   several    qualities,  and  addressing   hia 
wife  said, — 0  tiiou  black-eyed  girl  of  fair  thighs,  this  excellent 
cow  belongcth  to  that  Rishi  whose    is   this  delightful    asylum. 
And,  O  thou  sleuder-waisted  one,  that  mortal  who  drinketh  of 
the  sweet  milk  of  this  cow  remaineth  in  unchanged    youth   for 
ten  thousand    jeurs. — And,  0  best   of  monarchs,  hearing    this, 
the  sleuder-waisted  goddess  of  faultless  features  then   address- 
ed her  lord  of  blazing  splendour  and  said, — There    is   on  earth 
a  friend  of  mine,  by  name  Jitavati,  possessed  of  great   beauty 
and  youth.     She  is  the  daughter  of  that   god  among   men,  the 
royal  sage  Udiuara  endued    with   intelligence   and  devoted  to 
truth.     I  desire  to  have  this  cow,  O  thou  illustrious   one,  with 
her  calf  for  that   friend   of  mine.     Therefore,  O  thou   best   of 
celestials,  bring  that  cow  so  that  my  friend  drinking  of  its  milk 
may  alone  become  on  earth  free  from  disease   and   decrepitude. 
0  thou  illustrious  and  blameless  one,  it  behoveth  thee  to  grant 
me  this  deaire  of  mine.     There  i.s  nothing  that  would  be   more 
agreeable  to  me. — Hearing    these   words   of   his   wife,  Dyau, 
moved  by  the  desire   of  humouring  his   wife,  stole    that   cow, 
along  with    hio    brothers   Prithu  and    others.     Indeed,  Dyau, 
commanded  by  his  lotus  leaf-eyed  wife,  did   her    bidding,  for- 
getting at  the  moment  the  high    ascetic    merits    of  the   Rishi 
who  owned  her.     He  did  not  also    think   at   the  time   that   he 
fell  with  the  commission  of  the  sin  of  stealing  the  cow. 

"  'When  the  son  of  Varuna  returned  to  his  asylum  in  the 
evening  with  the  fruits  he  had  collected,  and  beheld  not  the 
cow  with  its  calf  there,  he  began  to  search  for  it  in  the  woods. 
But  when  the  great  ascetic,  of  superior  intelligence,  found 
not  his  cow  on  search,  he  saw  by  his  ascetic  vision  that  it  had 
been  stolen  by  the  Vasus.  His  wrath  was  instantly  kindled 
and  he  cursed  the  Vasus  saying, — Because  the  Vasus  have 
stolen  my  cow  of  sweet  milk  and  handsome  tail,  therefore 
fchuU  they  certainly  be  born  on  eaith, — 


ADIPARVA.  297 

**  '0  thou  bull  of  the   Bharata   race,  tho    lllusfrious  Rishi 
Apava  thus  cursed   the    Vasua  in  wrath.     And  having  curseJ 
them  the    illustrious   one   set   his    heart  once  more  on  ascetic 
meditation.     And   after     that    Brahmarshi    of    great    power 
and   ascetic   wealth    had   thus  in  wrath  cursed   the  Vasus,  the 
latter,  O  king,  coming   to  know  of  it,   speedily  came   into  his 
asjlum.     And  addressing  the  Rishi,  O  thou  bull  amono-   kino-s 
they   endeavoured  to   pacify   him.     But  they    failed,  O  thou 
tiger  among   men,  to   obtain   grace   from   Apava — that  Rishi 
conversant   with   all     rules   of  virtue.     The  virtuous    Apava, 
however,    said — Ye    Vasus,  with   Dhava   and    others,  ye  have 
been  cursed  by  me  !     But   ye   shall  be  freed  from    my   curse 
within  a  year  of  your    birth    among  men.     But    he   for  whose 
deed  ye    have   been    cursed    by  me,  he,  viz,  Dyau,  shall,   for 
his  sinful  act,  have    to    dwell  on   earth    for  length  of  time.     I 
shall  not   render   futile  the   words   I   have    uttered  in  wrath. 
Dyau,  though  dwelling  on  earth,  shall  not  beget  children.     He 
shall,  however,  be  virtuous  and   conversant   with  all  Shastras, 
He  shall  be   an  obedient  son   to   his    father,  but  shall  have  to 
abstain  from  the  pleasure  of  female   companionship. — 

"  'Thus  addressing  the  Vasus,  the  great  Rishi  went  away. 
The  Vasus  then  together  came  to  me.  And,  O  king,  they 
begged  of  me  the  boon  that  as  soon  as  they  would  be  born 
I  should  throw  them  into  the  water.  And,  O  best  of  kings, 
I  did  as  they  desired,  in  order  to  free  them  from  their 
earthly  life.  And,  O  best  of  kings,  from  the  Rishi's  curse 
this  one  only — Dyau  himself — is  to  live  on  earth  for  some 
time.'  " 

Vaisampayana  continued,  "  Having  said  this,  the  o-oddesg 
then  and  there  disappeared.  And  taking  with  her  the  child 
she  went  away  to  the  region  she  chose.  And  that  child  of 
Shantanu  was  named  both  Gangeya  and  Deva-brata  and  ex- 
celled  his  father  in  all  accomplishments. 

"  Shantanu,  after  the  disappearance  of  his  wife,  returned 
to  his  capital  with  a  son-owful  heart.  I  shall  now  recount  to 
thou  the  many  virtues  and  great  good  fortune  of  that  illus- 
trious king  Shantanu  of  the  Bharata  race.  Indeed,  it  ig  this 
splendid  history  that  is  called  the  Mahabharata.  " 

38 


298  MAHA.BHARATA. 

And  so  ends  the  uiiiety-niiith  Section  in  the   Sambhava   of 
the  Acli  Parva. 


Section  C. 

(  Sambhava  Parva  continued.) 

Vaisampayana  said,  "The  monarch  Shantanu,  the  adored 
of  the  gods  and  of  the  royal  sages,  was  known  in  all  the  worlds 
for  his  wisdom,  virtues,  and  truthfulness  of  speech.  The 
qualities  of  self-control,  liberality,  forgiveness,  intelligence, 
modesty,  patience,  and  superior  energy  dwelt  continually  ia 
that  bull  among  men,  Shantanu,  that  great  being.  Endued 
with  these  accomplishments  and  skilled  also  in  interpreting 
the  Shastras,  the  monarch  was  at  once  the  protector  of  the 
Bharata  race  and  of  all  human  beings.  His  neck  was  marked 
with  (three)  lines  like  a  shell,  his  shoulders  were  broad  and  he 
resembled  in  prowess  an  infuriate  elephant.  It  would  seem 
that  all  the  auspicious  signs  of  royalty  dwelt  in  his  person 
considering  that  to  be  their  fittest  abode.  And  men  seeing 
the  behaviour  of  that  monarch  of  great  achievements  came 
to  ascertain  for  themselves  that  virtue  is  ever  superior  to  plea- 
sure and  profit.  These  were  the  attributes  that  dwelt  in  that 
great  being — that  bull  among  men — Shantanu.  And  truly 
there  never  was  a  king  like  Shantanu.  And  all  the  kings  of 
the  eartl),  beholding  him  devoted  to  virtue,  bestowed  upon 
that  foremost  of  virtuous  men  the  title  of  King  of  kings. 
And  all  the  kings  of  the  earth  during  the  time  of  that  lord 
protector  of  the  Bharata  race,Vere  without  woes,  and  fears,  and 
anxieties  of  any  kind.  And  they  all  slept  in  peace  rising  from 
bed  every  morning  after  happy  drean^s.  And  owing  to  that 
monarch  of  splendid  achievements  resembling  Indra  himself  ia 
energy,  all  the  kings  of  the  earth  became  virtuous  and  de- 
voted to  liberality,  religious  acts,  and  sacrifices.  And  when 
the  earth  was  ruled  by  Shantanu  and  other  monarchs  like  him, 
the  religious  merits  of  every  order  increased  very  greatly. 
The  Kshatrias  served  the  Brahmanas,  and  the  Vaisyas  waited 
upon  the  Kshatrias,  and  the  Sudras  adoring  the  Brahmanas 
and  the  Kgh  atrias,  waited   upon  the  Vaisyas.     And   Shantanu 


B.DI  PARVA.  299 

residing  in  Haslinapore,  the  delightful  capital  oi  the  Kurus, 
ruled  the  whole  earth  bounded  by  the  seas.  He  was  truth- 
ful and  guileless,  and  like  the  king  of  the  celestials  himself 
conversant  with  the  dictates  of  virtue.  And  from  the  com- 
bination in  him  of  liberality,  religion,  and  asceticism,  he 
acquired  great  good  fortune.  He  was  free  from  anger  and 
malice,  and  was  handsome  in  person  like  Soma  himself.  In 
splendour  he  was  like  the  Sun  and  in  impetuosity  of  valor  like 
Vayu.  In  wi-ath  he  was  like  Yaraa,  and  in  patience  like  the 
Earth.  And,  O  king,  while  Sbantanu  ruled  the  earth,  no 
deer,  boars,  birds,  or  other  animals  were  needlessly  slain.  In 
his  dominions  the  great  virtue  of  kindness  to  all  creatures 
prevailed,  and  the  king  himself  with  the  soul  of  mercy  and 
destitute  of  desire  and  wrath,  extended  equal  protection  unto  all 
creatures.  Then  sacrifices  in  honor  of  the  gods,  the  RlsJiis  and 
the  PitHs,  commenced,  and  no  creature   was   deprived   of  life 

sinfully.     And  Shantanu  was   the  king   and  father   of  all, of 

those  that  were  miserable  and  those  that  had  no  protectors,  of 
birds  and  beasts,  in  fact,  of  every  created  thino-.  And  durin<r 
the  rule  of  that  best  of  Kurus — of  that  King  of  kings — speech 
became  united  Avith  truth,  and  the  minds  of  men  were  set 
upon  liberality  and  religion.  And  Shantanu  having  enjoy- 
ed domestic  felicity  for  six  and  thirty  years  retired  into  the 
woods. 

"And  Shantanu's  son — the  Vasu  born  of  Ganga  and  named 
Deva-brata — resembled  Shantanu  himself  in  personal  beautv, 
in  habits  and  behaviour,  and  in  learning.  And  in  all  branches 
of  knowledge,  worldly  or  spiritual,  his  skill  was  very  great. 
His  strength  and  energy  were  extraordinary.  He  became  a 
mighty  charioteer.     In  fact,  he  was  a  great  being. 

"  One  day  in  pursuing  along  the  banks  of  the  Gauges,  a 
deer  that  he  had  struck  with  his  arrow,  king  Shantanu  ob- 
served that  the  river  had  become  shallow.  And  observing 
this,  that  bull  among  men,  Shantanu,  began  to  reflect  upon 
this  strange  appearance.  He  mentally  asked  why  that  first 
of  rivers  ran  not  so  quickly  as  before.  And  while  seeking 
for  a  cause,  the  illustrious  monarch  beheld  that  a  youth  of 
great  comeliness,  of  well-built  and  amiable   person,  like  Indra 


300  MAHABHAKATA. 

Iiimself,  had,  by  his  keen  celestial  weapons,  checked  the  flow  of 
the  river.  And  the  king,  beholding  this  extraordinary  feat 
of  the  river  Ganga  being  thus  checked  in  her  course  near 
where  that  youth  stood,  became  very  much  surprised.  This 
youth  was  none  other  than  Shantanu's  son.  But  as  Shantanu 
liad  seen  his  son  only  once  a  few  moments  after  his  birth, 
he  had  not  sufficient  recollection  to  identify  that  infant  with  the 
youth  before  his  eyes.  The  youth,  however,  seeing  his  father 
knew  him  at  once.  But  instead  of  confessing  himself,  he 
clouded  the  king's  perception  by  his  celestial  powers  of  illusion 
and  disappeared  in  his  very  sight. 

"  King  Shantanu  wondering  much  at  what  he  saw  and 
imagining  the  youth  to  be  his  own  son,  then  addressed  Ganga 
and  said,  'Show  me  that  child.'  And  Ganga,  thus  addressed, 
assuming  a  beautiful  form,  and  holding  the  boy  decked  in  orna- 
ments in  her  right  hand,  showed  him  to  Shantanu.  And 
Shantanu  recognised  not  that  beautiful  female  bedecked  with 
ornaments  and  attired  in  fine  robes  of  white,  although  he 
had  known  her  before.  And  Ganga  said,  '  0  thou  tiger  among 
men,  the  eighth  son  that  thou  hadst  sometime  before  begot 
in  me  is  this  one.  Know  that  this  excellent  child  is  conversant 
with  all  weapons.  O  monarch,  take  him  now.  I  have  reared 
him  with  care.  And  go  home,  O  tliou  tiger  amog  men,  taking 
him  with  thee.  Endued  with  superior  intelligence,  he  has 
studied  with  Vasishta  the  whole  Vedas  with  the  Angas.  Skilled 
in  all  weapons  and  a  mighty  bowman,  he  is  like  Indra  him- 
self in  battle.  And,  O  Bharata,  both  the  gods  and  the  Asuras 
look  upon  him  with  favor.  Whatever  branches  of  knowledge 
are  known  to  Usana,  this  one  knoweth  completely.  And  so  is  he 
the  master  of  all  those  shastras  that  the  son  of  Angira  (Vrihaa- 
pati)  adored  by  the  gods  and  the  Asuras  knoweth.  And  all  the 
■weapons  known  to  the  powerful  and  invincible  Rama  the  son  of 
Jamadagni  are  known  to  this  thy  illustrious  son  of  mighty  arms. 
And,  O  king  of  superior  courage,  take  home  this  thy  own 
heroic  child  given  unto  thee  by  me.  He  is  a  mighty  bowman 
and  cognisant  with  the  interpretation  of  all  treatises  on  the 
duties  of  kings.'  And  thus  commanded  by  Ganga,  Shantanu 
taking  with  him  his  child  resembling  the  Sun  himself  in  glory, 


ADIPARVA, 


S^Ol 


returned  to  his  capital.  And  having  reached  his  city  that  was 
like  unto  the  celestial  capital  itself,  that  monarch  of  Puru's 
line  regarded  himself  as  greatly  fortunate.  And  having  sum- 
moned all  the  Pauravas  together,  for  the  protection  of  his 
kingdom  he  installed  his  son  as  his  heir-apparent  and  associate 
on  the  throne.  And,  O  thou  bull  of  the  Bharata  race,  the 
prince  soon  gratified  by  his  behaviour,  his  father,  and  other 
members  of  the  Paurava  race,  in  fact,  all  the  subjects  of  the 
kingdom.  And  the  king  of  incomparable  prowess,  lived  happi- 
ly with  that  son  of  his. 

•'  Four  years  had   thus  passed    away,  when    the   king   one 
day  went  into  the  woods  on  the  banks  of  the  Yamuna  (Jumna.) 
And  while  the  king  was   rambling    there  he  perceived  a   sweet 
scent  coming  from  an  unknown    direction.     And   the   monarch 
impelled  by    the   desire    of  ascertaining   the    cause,   wandered 
hither  and  thither.     And  in  course  of  his  rambles  he   beheld  a 
black-eyed    maiden   of    celestial   beauty,   the   daughter  of    a 
fisherman.     The  king  addressing  her  said,    '  Who  art  thou,  and 
whose  daughter  ?  What  dost  thou  do  here,  0  timid  one  !'     She 
answered,  '  Blest  be  thou.     I  am  the  daughter    of  the   chief  of 
the  fishermen.     At  his  command,  for  religious  merit  I  am   en- 
gaged in  rowing  passengers   across  this  river  in  my  boat.'    And 
Shantanu  beholding  that  maiden  of  celestial  form  endued  with 
beauty,  amiableness,  and  such  fragrance,   desired  her  for    wife. 
And  repairing  unto  her  father  the    king   solicited   his   consent 
to  the  proposed  match.     But   the   chief  of  the    fishermen   re- 
plied to  the  monarch,  saying,  '  0  king,  as  soon  as  my  daughter 
of  superior  complexion  was  born,  it  was,  of  course,  understood 
that  she  should  be  bestowed  upon   a   husband.    But   listen   to 
the  desire  I  have  entertained  all  along  in    my   heart.     0  sinless 
one,  thou  art  truthful  ;  if  thou  desirest  to  obtain  this  maiden 
in  gift   from  me,  give  me  thou  this   pledge.     If,  indeed,   thou 
givest  the  pledge,  I  will  truly  bestow  my  daughter  upon   thee, 
for  truly  I  can  never  obtain  a  husband  for  her  equal  to  thee.' 

"  Shantanu,  hearing  this  replied,  'When  I  have  heard  of  the 
pledge  thou  askest,  I  shall  then  say  Avhether  I  would  be  able 
to  grant  it  or  not.  If  it  is  capable  of  being  granted,  I  shall 
certainly  grant  it.     If  otherwise,  how  shall  I  grant  it  ?'     The 


302  MAHABHARA7A, 

fisherman  then  said,  '  0  king,  what  I  ask  of  thee  is  this  : 
that  the  son  born  of  this  maiden  shall  be  installed  by  thee  on 
thy  throne  and  none  else  shalt  thou  make  thy  successor.' " 

Vaisampayana   continued^     "0   Bharata,    when   Shantanu 
heard  this,  he  felt  no  inclination  to  grant  such  a  boon,  though 
the  fire  of  desire  sorely  burnt  him  within.     The  king,  with  his 
heart  afflicted  by  desire,   returned  to  Hastinapo-re   thinking  all- 
the  way  of   the   fisherman's  daughter.     And  having  returned 
home,  the  monarch  passed   his   time   in  sorrowful   meditation^ 
One  day  Devabrata  approaching  his  afflicted   father  said,    *  All 
is  prosperity  with  thee  ;  all  chiefs  obey  thee  ;  then  why   is   it 
that  thou  grievest  thus  ?     Busied  with  thy  own  thoughts,  thou 
speakest  not  a  word  to  me  in   reply.    Thou  goest   not  out  on 
horse-back  now.     Thou   lookest   pale,  and    emaciated,   having 
lost  all  animation.     I  wish  to  know  what  is  the   disease   under 
which  thou  sufiferest  so  that  I  may   endeavour    to  apply  a  re- 
medy.'    Thus  addressed  by  his  son,  Shantanu   then   ansAvered, 
•  Thou  sayest  truly,  O  son,  that  I  have  become  melancholy.     I 
will  also  tell  thee  why  I  am  so.     O  thou  of  the   Bharata    line, 
thou  art  the  only  scion  of  this   our   large   race.    Thou   art   al- 
ways engaged  in  sports  of  arms  and   achievements   of  prowess. 
But,  O  son,  I  am  always  thinking  of  the  instability    of  human 
life.     If    any   danger   overtake   thee,  0    child   of  Ganga,    the 
result  is  that  we  become   sonless  !     Truly,  alone   thou   art    to 
me  as  a  century  of  sons.     I  do   not   therefore  desire    to   wed 
again.     I  only  desire,    may  prosperity  ever  attend   on    thee   sO' 
that  our  dynasty  may  be  -^erpetuated.     The  wise   say   that  he 
that  hath  one  son  hath  no  son.     Sacrifices  before    fire   and   the 
knowledge  of  the  three  Vedas  yield,  it  is  true,  everlasting   re- 
ligious merits.     But  all  these,  in  point   of  religious   merit,  do 
not  come  up  to  a  sixteenth  part  of  the  religious  merit  attainable 
on  the  birth  of  a  son.      Indeed,   in  this    respect    there   is  hard- 
ly any  difference  between  men  and  the  lower  animals.     O  thou 
wise  one,  I  do  not  entertain  the  shadow   of  a  doubt   that   one 
attains  to  heayen    in   consequence   of  having  begotten  a  son. 
Tlie  Vedas    which    constitute   the    root    of    the   Puranas    and 
are   regarded    as     authoritative     even    by   the    gods     contain 
numerous  proofs  of  this.     O    thou    of  the   Bharata    race,  thou 


ADI  PARVA,  303 

art  a  hero,  of  excitable  temper  and  always  engaged  io  exercises 
of  arms.  It  is  very  probable  that  thou  wouldst  be  slain  on 
the  field  of  battle.  If  it  so  happen,  what  would  be  the  state 
of  the  Bharata  dynasty  ?  It  is  this  thought  that  hath  made  me 
80  melancholy.  I  have  now  told  thee  fully  the  causes  of  my 
sorrow.'  " 

Vaisampayana  continued,  "Deva-brata  who  was  endued 
with  great  intelligence,  having  ascertained  all  this  from  the 
king,  reflected  within  himself  for  a  while.  He  then  went  to 
the  old  minister  devoted  to  his  father's  welfare  and  asked  him 
about  the  cause  of  the  king's  grief.  0  thou  bull  of  the  Bha- 
rata race,  when  the  prince  questioned  the  minister,  the  latter 
told  him  about  the  boon  that  was  demanded  by  the  chief  of 
the  fishermen  in  respect  of  his  daughter  Gandhavati.  Thea 
Deva-brata,  accompanied  by  many  Kshatria  chiefs  of  venerable 
age,  himself  repaired  to  the  chief  of  the  fishermen  and  begged 
of  him  his  daughter  on  behalf  of  the  king.  The  chief  of  the 
fishermen  received  him  after  due  adorations,  and,  0  thou  of 
the  Bharata  race,  when  the  prince  took  his  seat  in  the  court 
of  the  chief,  the  latter  addressed  him  and  said,  '0  thou  ball 
among  the  Bharatas,  thou  art  the  first  of  all  wielders  of  wea- 
pons and  the  only  son  of  Shantanu.  Thy  influence  is  great. 
But  I  have  something  to  tell  thee.  If  the  bride's  father 
were  ludra  himself,  even  he  would  have  to  repent  if  he  were 
to  reject  such  an  exceedingly  honorable  and  desirable  proposal 
of  marriage.  That  great  man  from  whose  seed  this  celebrated 
maiden  named  Satyavati  hath  been  born  is,  indeed,  equal  to 
ye  in  virtues.  He  hath  spoken  to  me  on  many  occasions  of 
the  virtues  of  thy  father  and  told  me  that  that  king  alone  was 
worthy  of  marrying  Satyavati.  Let  me  tell  you  that  I  have 
even  rejected  the  solicitations  of  that  best  of  Brahmarshis — the 
celestial  Rishi  Asita — who  liad  often  asked  for  Satyavati's  hand 
in  marriage.  I  have  only  one  word  to  say  on  the  part  of  this 
maiden.  In  the  matter  of  the  proposed  marriage  there  is 
only  one  great  objection  founded  on  the  iact  of  a  rival  exist- 
ing in  a  co- wife's  son.  0  thou  oppressor  of  all  foes,  he  hath 
no  security,  even  if  he  be  an  Asura  or  a  Gandharva,  who  hath 
a  rival  in  thee  I    There  is   this  only  objection   in    the  proposed 


S04f  MAHABHARATA. 

marriage,  and  nothing  else.     Blest   be   thou  !     But   this  is  all 
I  have  to  say  in  the  matter  of  bestowal  or  otherwise.'  " 

Vaisampayana   continued,  "  O    thou  of  the   Bharata    race, 
Deva-brata  having  heard  these  words,  and  moved  by  the  desire 
of  benefiting  his  father,  thus  answered  in    the    hearing   of  the 
assembled  chiefs.  '0  thou  foremost  of  truthful  men,  listen  to  the 
vow  I  utter.     There  hath  been  born    no  man  nor  shall  be,  who 
would  have  the  courage  to  take    such   a  vow  !     I  shall    accom- 
plish all  that  thou   demandest  !     The   son    that   may   be  born 
of  this  maiden  shall  be  our  king.'     Tiius    addressed,  the  chief 
of  the  fishermen,  impelled  by  desire  of  sovereignty  (on  behalf 
of  his  daughter's  son)  to   achieve    the  almost  impossible,  then 
said,  '0    thou    of  virtuous    soul,  thou  art  come    hither  as  full 
raana'Tcr  on   behalf  of  thy   father    Shantanu   of  immeasurable 
glory.      Be    thou    also    the   sole  manager   on    my   behalf    in 
the   matter   of  the   bestowal   of    this   my    daughter.     But,  O 
amiable  one,  there  is  something  else  to  be  said,  something  else 
to  be  reflected  upon  by  thee  !     0   thou  suppressor  of  the  foe, 
those  that  have  daughters,  from  the  very  nature  of  their  obli- 
gations, must  say  what  I  say.     0  thou    devoted    to   truth,  the 
promise  thou  hast  given    in    the    presence  of  these  chiefs  for 
the   benefit  of  Satyavati  hath,  indeed,  been   worthy  of  thee. 
O  thou   of  mighty   arms,  I   have   not   the  least  doubt    of  its 
never  bjing  violated  by  thee.  But  I  have  my  doubts  in  respect 
of  the  children  thou  mayst  beget.' " 

Vaisampayana  continued,  "Oking,  the  son  of  Ganga  de- 
voted to  truth  having  ascertained  the  scruples  of  the  chief  of 
the  fishermen,  then  said,  moved  thereto  by  the  desire  of  bene- 
fiting his  father,  '  Chief  of  the  fishermen,  thou  best  of  men, 
listen  to  what  I  say  in  the  presence  of  the  assembled  kings  ! 
Ye  kings,  I  have  before  long  relinquished  ray  rigiit  to  the 
throne.  I  shall  now  settle  the  matter  of  my  children.  0  fisher- 
man, from  this  day  I  adopt  the  vow  of  Brahmacharya  (study 
and  meditation  in  celebacy.  )  If  I  die  sonless,  I  shall  yeti 
attain  to  regions  of  perennial  bliss  in  heaven.' " 

Vaisampayana  continued,  "Hearing  these  words  of  the 
son  of  Ganga,  all  the  down  of  the  fisherman's  body  stood  erect 
in  glee,  and  he  replied,  '  I  bestow  my  daughter.'    Immediately 


ADI  PARVA.  305 

after,  the  Apsaras  and  the  gods  with  the  tribes  of  the  Rishia 
'beo-an  to  ruin  down  flowers  from  the  firmament  upon  the  head 
of  Deva-brata  and  exchiimcd,  'This  one  is  Bhisma  (  the  terri- 
ble.)'  Bliisma  then,  for  servinj;  his  father,  addressed  the  illus- 
trious damsel  and  said,  'O  mother,  ascend  this  chariot,  and 
let  us  go  unto  our  house.'  " 

Vaisampayana  continued,  "  Having  said  this,  Bhisma  made 
the  beautiful  maiden  ride  on  his  chariot.  And  arriving  with 
her  at  Hastinapore,  he  told  Shantanu  everything  as  it  had 
happened.  And  the  assembled  monarchs,  jointly  and  indivi- 
dually, applauded  his  extraordinary  act,  and  said,  'He  is  really 
Bhisma  (the  terrible).'  And  Shantanu  also  hearing  of  the 
extraordinary  achievement  of  his  son  became  highly  gratified 
and  bestowed  upon  the  high-souled  prince  the  boon  of  death  at3 
choice,  saying,  'Death  shall  never  come  to  thee  as  long  as  thou 
desirest  to  live.  Truly,  death  shall  approach  thee,  0  sinless  one, 
having  first  obtained  thy  command.'  " 

Thus  ends  the  hundreth  Section  in  the  Sambhava  of 
the  Adi  Parva. 


Section  CI. 

(Sambhava  Parva  conthnied.) 

Vaisampayana  said,  "  0  monarch,  after  the  nuptials  were 
over,  king  Shantanu  established  his  beautiful  bride  in  hia 
household.  Soon  after  was  born  of  Satyavati  an  intelligent 
and  heroic  son  of  Shantanu  named  Chittrangada.  He  was  en- 
dued with  great  energy  and  became  the  foremost  of  men. 
The  lord  Shantanu  of  great  prowess  also  begat  in  SatyaVati 
another  son  named  Vichittra-virya  wiio  became  a  mighty  bow- 
man and  who  became  king  after  his  father.  And  before  that] 
bull  among  men,  Vichittra-virya,  had  attained  to  majority,  the 
wise  king  Shantanu  realised  the  inevitable  influence  of  Time. 
And  after  Shantanu  had  ascended  to  heaven,  Bhisma,  placing 
himself  under  the  command  of  Satyavati,  installed  that  sup- 
pressor of  the  foe,  Chittrangada,  on  the  throne.  Chittran- 
gada soon  vanquished  by  his  prowess  all  monarchs.  He  con- 
sidered not  any   man   as   his    equal.     And    beholding  that   he 

39 


306  MAHABeARATA, 

could  vanqiiibli  men,  Asuras,  and  the  very  gods,  the  powerful 
king  of  the  Gaudharvas  bearing  the  same  name,  approaclied 
him  for  an  encounter.  And  between  that  Gandharva  and 
the  foremost  ©f  the  Kurus,  Avho  were  both  very  powerful, 
there  occurred  on  the  field  of  Kurukshetra  a  fierce  combat. 
And  the  combat  lasted  for  full  three  jears  oa  the  banks  of  the 
Saraswati.  And  in  that  terrible  encounter  characterised  by 
thick  ehowers  of  weapons  and  in  which  the  combatants  grinded 
each  other  fiercely,  the  Gandharva  who  had  greater  prowess 
of  strategic  deception  slew  the  Kuru  prince.  And  having 
slain  Chittrangada — that  first  of  men  and  oppressor  of  the  foe — 
the  Gandharva  ascended  to  heaven.  And  when  that  tiger 
among  men  endued  with  great  prowess  was  slain,  Bhisma 
the  son  of  Shautanu  performed,  O  king,  all  his  obsequial  rites. 
And  he  then  installed  the  boy  Vichittra-virya  of  mighty  arms, 
yet  in  his  minority,  on  the  throne  of  the  Kurus.  And  Vi- 
chittra-virya placing  himself  under  the  commands  of  Bhisma 
ruled  his  ancestral  kingdom.  And  he  adored  Shantanu's  son 
Bhisma  who  was  conversant  with  all  the  rules  of  religion  and 
law,  as,  indeed,  Bhisma  also  protected  him  who  was  so  obedient 
to  the  dictates  of  duty.'  " 

Thus  ends  the  hundred  and  first  Section  in  the  Shambhava 
of  the  Adi  parva. 

Section  Oil. 

(Sambhava  Parva  continued.) 

Vaisampayana  said,  "  O  thou  of  the  Kuru  race,  after 
Chittriuigada  was  slain,  his  successor  Vichittra-virya  being  a 
minor,  Bhisma  ruled  the  kingdom  placing  himself  under  the 
commands  of  Satyavati.  And  when  he  saw  that  his  brother 
who  was  the  foremost  of  intelligent  men  attained  to  majority, 
Bhisma  set  his  heart  upon  marying  Vichittra-virya.  At  this 
time  he  heard  that  the  three  daughters  of  the  king  of  Kasi, 
all  equal  in  beauty  to  the  Apsaras  themelves,  would  be  mar- 
ried on  the  same  occasion,  electing  their  husbands  in  Swyam- 
vara.  Then  that  foremost  of  charioteers,  the  vanquisher  of  all 
foes    at  the  command  of  his  mother  went  to  the  city  of  Bara' 


ADIPARVA.  307 

nasi  with  a  single  chariot.  There  Bhisma  the  son  of  Shantanu 
saw  that  innumerable  monarchs  had  come  from  all  directions  ; 
and  tliere  he  also  saw  those  three  maidens  that  would  elect 
their  own  husbands.  And  when  the  (assembled)  kings  were 
being  mentioned  by  name,  Bhisma  then  chose  those  maidens 
(on  behalf  of  his  brother.)  And  taking  them  upon  his  cha- 
riot, Bhisma,  that  first  of  smiters  in  battle,  addressed  the 
kings,  O  monarch,  and  said  in  a  voice  like  the  roar  of  the 
clouds,  'The  wise  have  directed  that  after  inviting  an  accom- 
plished person  a  maiden  may  be  bestowed  on  him,  decked 
in  ornaments  and  along  with  many  valuable  presents.  Others 
again  may  bestow  their  daughters  by  accepting  of  a  couple  of 
kine.  Some  again  bestow  their  daughters  by  taking  a  fixed  sum, 
and  some  take  away  maidens  by  force.  Some  wed  with  the  con- 
sent of  the  maidens,  some  by  drugging  them  into  consent, 
and  some  by  going  unto  the  maiden's  parents  and  obtaining 
their  sanction.  Some  again  obtain  wives  as  presents,  for  assist- 
ing at  sacrifices.  Of  these,  the  learned  always  applaud  the 
eighth  form  of  marriage.  Kings,  however,  speak  highly  of  the 
^wyamvara  (the  fifth  form  as  above)  and  themselves  wed 
according  to  it.  But  the  sages  have  said  that  that  wife  is 
dearly  to  be  prized  who  is  taken  away  by  force,  after  slaughter 
of  opponents,  from  amid  the  concourse  of  princes  and  kings 
invited  to  a  Swyamvara.  Therefore,  ye  monarchs,  I  bear 
aways  these  maidens  from  hence  by  force.  Strive  ye  to  the 
best  of  your  might  to  vanquish  me  or  be  vanquished  !  Ye 
monarchs,  I  stand  here  resolved  to  fight.'  The  Kuru  prince, 
endued  with  great  energy,  thus  addressing  the  assembled  mon- 
archs and  the  king  of  Kasi,  took  up  on  his  car  those  maidens. 
And  having  taken  them  up,  he  sped  his  chariot  away,  chal- 
lenging the  invited  kings  to  battle. 

"  The  challenged  monarchs  then  all  stood  up,  slapping  their 
arms  and  biting  their  nether  lips  in  wrath.  And  loud  Avas 
the  din  produced  as  in  great  hurry  they  began  to  cast  off  their 
ornaments  and  put  on  their  armours.  And  the  motion  of  their 
ornaments  and  armours,  0  Janamejaya,  brilliant  as  tliese 
were,  resembled  meteoric  flashes  in  the  sky.  And  with  b^  .v.^ 
contracted  and  eyes  red  iu  rage,   the  monarchs  moved  in    im|.;j- 


303  MAHA.EHARATA. 

tience,  their  armours  and  war-ornaments  dangling  or  waving 
with  their  agitated  steps.  The  charioteers  soon  brought  hand- 
some cars  harnessing  fine  horses  thereto.  Those  splendid  warri- 
ors then,  furnished  with  all  kinds  of  weapons,  rode  on  those 
cars,  and  with  upraised  weapons  pursued  the  retreating  chief  of 
the  Kurus.  Then,  0  Bharata,  occurred  the  terrible  encounter 
between  those  innumerable  monarchs  on  the  one  side  and  the 
Kuru  warrior  alone  on  the  other.  And  the  assembled  monarchs 
threw  at  their  foe  ten  thousand  arrows  at  the  same  time. 
Bhisma,  however,  speedily  checked  those  numberless  arrows 
before  they  could  come  upon  him,  by  means  of  a  shower  of 
bis  own  arrows  innumerable  as  the  down  on  the  body.  Then 
those  kings  surrounded  him  on  all  sides  and  rained  arrows  on 
him  like  masses  of  clouds  showering  on  the  mountain-breast. 
Bdt  Bhisma  arresting  by  his  shafts  the  course  of  that  arrowy 
downpour  then  pierced  each  of  the  monarchs  v/ith  three  shafts. 
The  latter,  on  the  other  hand,  pierced  Bhisma,  each  with  five 
shafts.  But,  0  king,  Bhisma  checked  these  by  his  prowess 
and  pierced  each  of  the  contending  kings  with  two  shafts. 
The  combat  became  so  fierce  with  that  dense  shower  of  arrows 
and  other  missiles,  that  it  looked  very  like  the  encounter  be- 
tween the  celestials  and  the  Asuras  of  old,  and  men  of  courage 
who  took  no  part  in  it  were  struck  with  fear  to  even  loook  at 
the  scene.  Bhisma  cut  off  on  the  field  of  battle,  by  liis  arrows, 
bows,  and  flajr-staffs,  and  coats  of  mail,  and  human  heads  by 
hundreds  and  thousands.  And  such  was  his  terrible  prowess 
and  extraordinary  lightness  of  hand  and  such  the  skill  with 
wiiich  he  protected  himself  that  the  contending  charioteers, 
though  his  enemies,  began  to  applaud  him  loudly.  Then  that 
foremost  of  all  wielders  of  weapons  having  vanquished  in  war 
all  those  monarch.^,  pursued  his  way  towards  the  capital  of  the 
Bharatas,  taking  those  maidens  along  with  him. 

"  It  was  then,  O  king,  that  that  mighty  charioteer,  king 
Shalya  of  immeasurable  prowess,  from  behind  summoned 
Bhisma  the  son  of  Shantanu  to  an  encounter.  And  desirous 
of  obtaining  the  maidens,  he  came  upon  Bhisma  like  a  mighty 
leader  of  a  herd  of  Elephants  rushing  upon  another  and 
tearing   with  his  tusks  the    lutLcr'b  hips    at   sight    of  a  female 


ADl  PAllVA.  309 

elephant  in  season.  And  Shalya  of  mighty  arms,  moved  by 
wrath  addressed  Bhisma  and  said,  'Stay,  Stay.'  Then  Bhisma, 
that  tiger  among  men,  that  grinder  of  hostile  armies,  pro- 
voked by  tliose  words,  flamed  up  in  wrath  like  a  blazing  fire. 
And  with  bow  in  hand,  and  brow  furrowed  into  wrinkles,  he 
stayed  on  his  car,  in  obedience  to  Kshatria  usage,  having  check- 
ed its  course  in  expectation  of  the  enemy.  And  all  the  mon- 
archa,  seeing  him  stop,  stood  there  to  become  spectators  of  the 
coming  encounter  between  him  and  Shalya.  And  the  two 
began  to  exhibit  their  prowess  towards  each  other  like  two 
roaring  bulls  of  great  strength  at  sight  of  a  cow  in  season. 
Then  that  foremost  of  men,  king  Shalya,  covered  Bhisma  the 
son  of  Shantanu  witli  hundreds  and  thousands  of  swift-winged 
shafts.  And  those  monarchs  seeing  Shalya  thus  covering  Bhis- 
ma at  the  outset  with  innumerable  shafts,  wondered  much  and 
uttered  shouts  of  applause.  Beholding  his  lightness  of  hand 
in  combat,  the  crowd  of  kingly  spectators  became  very  glad 
and  applauded  Shalya  greatly.  That  reducer  of  hostile  towns, 
Bhisma  then,  hearing  those  shouts  of  the  Kshatrias,  became 
very  angry,  and  said,  'Stay,  Stay.'  In  wrath,  he  commanded  his 
charioteer,  saying,  'Lead  thou  my  chariot  to  where  Shalya  is, 
so  that  I  may  slay  him  instantly  as  Gadura  slays  a  serpent.' 
Then  the  Kuru  chief  fixed  the  Varuna  weapon  on  his  bow- 
string. And  with  it  he  slew  the  four  hoi^es  of  king  Shalya. 
And,  O  tiger  among  kings,  the  Kuru  chief  then,  Avarding  off 
with  his  weapons  those  of  his  foe,  slew  Slialya's  charioteer. 
Then  that  first  of  men,  Bhisma  the  son  of  Shantanu,  fighting 
for  the  sake  of  those  damsels,  slew  with  the  Indra  weapon 
the  (other)  noble  steeds  if  his  adversar}'.  He  then  vanquished 
that  best  of  monarchs  but  left  him  with  his  life.  0  thou  bull 
of  the  Bharata  race,  Shalya  after  his  defeat  returned  to  his 
kingdom  and  cpntinued  to  rule  it  virtuously.  And,  0  thou 
conqueror  of  hostile  towns,  the  other  kings  also  who  had  come 
to  see  the  Sivymnvara  returned  to  their  own  kingdoms. 

"  The  foremost  of  smiters,  Bhisma  then,  after  defeating 
those  monarchs,  set  out,  with  those  damsels,  for  Hastinapore 
whence  the  virtuous  Kuru  prince  Vichittra-virya  ruled  the 
Earth  like    that  best  of  monarchs  his  father  Shanlauu.    And, 


SIO  MAHABHAIUTA. 

O  king,  passing  many  forests,  rivers,  hills,  and  woods  abound- 
ing with  trees,  he  arrived  (at  the  capital)  in  no  time.  Of 
immeasurable  prowess  in  war,  the  son  of  the  ocean-goin^ 
Ganga,  having  slain  numberless  foos  in  battle  without  » 
scratch  on  his  own  person,  brought  the  dangi)ters  of  the  king 
of  Kashi  unto  the  Kurus,  as  tenderly  if  they  were  his  daugh- 
ters-in-law or  younger  sisters,  or  daughters.  And  Bhisma 
of  mighty  arms,  impelled  by  the  desire  of  benefiting  his 
brother,  having  by  his  prowess  brought  them  thus,  then 
offered  those  maidens  possessing  every  accomplishment  unto 
Vichittra-virya.  Conversant  with  the  dictates  of  virtue,  the 
son  of  Shantanu,  having  achieved  such  an  extraordinary  feat 
according  to  (kingly)  custom,  then  began  to  make  prepara- 
tions for  his  brother's  wedding.  And  when  everything  about 
the  wedding  had  been  settled  by  Bhisma  in  consultation  with 
Satyavati,  the  eldest  daughter  of  the  king  of  Kashi,  softly 
smiling,  told  him  these  words  :  'In  my  heart  I  had  chosen 
the  king  of  Sauva  for  my  husband.  He  had,  in  hia  heart 
accepted  me  for  his  wife.  This  was  also  agreeable  to  my 
father.  In  the  siuyamvara  I  would  have  also  chosen  him  as 
my  lord.  Tiiou  art  conversant  with  all  the  dictates  of  vir-» 
tue  !  Knowing  all  this,  do  as  thou  likest.'  Thus  addressed 
by  that  maiden  in  the  persence  of  the  Brahmanas,  the  heroic 
Bhisma  began  to  reflect  upon  what  should  be  done.  Conver- 
sant as  he  was  with  the  rules  of  virtue,  having  consulted  with 
Brahmanas  possessing  the  mastery  of  the  Vedas,  he  permitted 
Amva  the  eldest  daughter  of  the  ruler  of  Kashi  to  do  as  she 
liked.  But  he  bestowed  with  due  rites  the  two  other  daughters, 
Amvika  and  Amvalika,  on  his  younger  brother  Vichittra-vir3'a. 
And  though  Vichittra-virya  was  virtuous  and  abstemious,  yet 
proud  of  youth  and  beauty  he  soon  became  lustful  after 
his  marriage.  And  both  Amvika  and  Amvalika  were  of  tall 
stature,  and  of  the  complexion  of  heated  gold.  And  their 
heads  were  covered  with  black  curly  hair,  and  their  finger- 
nails were  high  and  red.  And  their  hips  were  fair  and  round, 
and  their  breasts  full  and  high.  And  endued  with  every  aus- 
picious mark,  the  amiable  young  ladies  considered  themselves 
wedded  to  a  husband  who  was  everyway  worthy  of  themselves. 


ADIPARVA.  311 

And  they  loved  and  respected  Vichittra-viryii  very  greatly. 
And  Vichittra-virj^a  also,  endued  with  the  prowess  of  the  celes- 
tials and  the  beauty  of  the  twin  Aswinas,  could  steal  the  heart 
of  every  beautiful  woman.  And  the  prince  passed  seven  years 
uninterruptedly  in  the  companionship  of  his  wives.  He  was 
attacked,  while  yet  in  the  prime  of  youth,  wiih  pthisis.  Friends 
and  relatives  in  consultation  with  each  other  tried  to  effect  a 
cure.  But  in  spite  of  all  efforts,  the  Kuru  prince  died,  setting 
like  the  evening  sun.  The  virtuous  Bhisma  then  became 
plunged  in  anxiety  and  grief,  and  in  consultation  with  Satya- 
vati  he  caused  the  obsequial  rites  of  the  deceased  to  be  per- 
formed by  learned  priests  and  the  several  elders  of  the  Kuru 
race." 

Thus  ends  the  hundred  and  second  Section  in  the  Sambhava 
of  the  Adi  Parva. 


Section  CIII. 
(  Sambhava  Parva  continued.) 

Vaisampayana  said,  "  The  unfortunate  Satyavati  then  be- 
came plunged  in  grief  on  account  of  her  son.  And  after  per- 
forming with  her  daughters-in-  law  the  obsequial  rites  of  the 
deceased,  consoled  as  best  she  could  her  weeping  daughters-in- 
law  and  Bhisma  that  foremost  of  all  wielders  of  weapons. 
And  turning  her  eyes  on  religion,  and  on  the  paternal  and  ma- 
ternal lines  (of  the  Kurus,)  she  addressed  Bhisma  and  said, 
'The  funeral  cake,  the  achievements,  and  the  perpetuation  of 
the  line  of  the  virtuous  and  celebrated  Sliantanu  of  the  Kuru 
dynasty,  all  now  depend  on  thee  !  As  the  attainment  of 
heaven  is  inseparable  from  good  deeds,  as  longevity  of  life  is 
inseparable  from  truth  and  faith,  so  is  virtue  inseparable  from 
thee  !  O  thou  virtuous  one,  thou  art  well  acquainted,  in  de- 
tail and  in  abstract,  with  the  dictates  of  virtue,  witli  various 
Srutis,  and  with  all  branches  of  the  Vedas.  I  know  very 
well  that  thou  art  equal  unto  Sukra  and  Angiia  as  regards 
firmness  in  virtue,  knowledge  of  the  particular  customs  of 
families,  and  readiness  of  invention  under  difficulties.  There- 
fore, 0  thou  foremost  of  virtuous  men,  relying  on  thee  greatly 


312  MAHAT?HARATA. 

I  shall  appoinf  thee  in  a  certain  matter.  Henring  me,  it  be- 
hoveth  thee  to  do  my  bid<ling.  0  thou  bull  among  men,  my 
son  and  thy  brother,  endued  with  energy  and  dear  unto  thee, 
hath  gone  childless  to  heaven  while  still  a  boy.  These  wives 
of  thy  brother,  the  amiable  daughters  of  the  ruler  of  Kashi, 
possessing  both  beauty  and  youth,  have  become  desirous  of 
children.  Therefore,  O  thou  of  mighty  arms,  at  my  command 
raise  up  offspring  in  them  for  the  perpetuation  of  our  line. 
It  behoveth  thee  to  guard  virtue  from  loss.  Install  thyself  on 
the  throne  and  rule  tiie  kingdom  of  the  Bharatas.  Wed  thou 
duly  a  wife.     Sink  not  thy  ancestors  in  hell'  " 

Vaisampayana  contiiuied,  "  Thus  addressed  by   his   mother 
and  friends  and  relatives,  that   oppressor   of  all    foes,  the   vir- 
tuous Bhisma  gave  tliis    reply   conformable    to  the    dictates  of 
virtue,  '0  mother,  what  thou  sayest  is  certainly    sanctioned  by 
virtue.     But  thou   knowest    what  my  vow  is  in  the   matter  of 
bef^ettincy  children.     Thou  knowest  also  all    that    transpired  in 
connection  with  thy  dower.     O  Satyavati,  I  repeat  the  pledge 
I  once  gave, — I  would   renounce  the   three  Avorlds,  the  empire 
of  heaven,  or  anything  tliat  may    be    greater    than    that,  but 
truth  I  would  never  renounce.     Earth  may  renounce   its  scent, 
water   may    renounce   its  moisture,    light  may   renounce    its 
attribute  of  exhibitting  forms,  the    atmosphere   may   renounce 
its   attribute   of    being    perceivable   by   the    touch,    the  Sun 
may  renounce  his  glory,  the    commet   its    heat,  the  Moon   his 
cool  rays,  space  its  capacity  of  generating  sound,  the  slayer  of 
Vitra  his  prowess,  the  god    of  justice    his   impartiality,  but  I 
cannot  renounce  truth.'     Thus  addressed    by  her   son   endued 
with  wealth  of  energy,  Satyavati  then  said   unto  Bhisma,  '  O 
thou  whose  prowess  is   truth,  I  know    thy   firmness   in  truth. 
Thou  canst,  if  so  minded,  create,  by  help  of  thy  energy,  three 
worlds  other  than  those    that    exist.     I  know    what    thy    vow 
was  on  my    account.     But    considering   this    emergency,  bear, 
thou  the  burden  of  duty  that  one  oweth    to   his   ancestors.     O 
thou  oppressor  of  the  foe,  act  in  such   a   way   that    the    lineal 
string  may  not  be  broken  and  our    friends   and   relatives   may 
not  grieve  !'     Thus  urged  by  the   miserable    and   Aveeping    Sa- 
tyavati speaking    such    words   inconsistent   with    virtue    from 


iniPAUVA.  313 

crrief  at  the  loss  of  her  aon,  Bhisma  acUlresspd  her  again  and  aaici, 
*  O  Queen,  take  not  thy  eyes  away  from  virtue  !  0  destroy  us 
not  !  Breach  of  truth  in  a  Ksliatria  is  never  applauded  in  our 
treatises  on  religion.  I  shall  soon  tell  thee,  O  Queen,  what  the 
established  Kshatria  usage  is  to  which  recourse  may  be  had  to 
prevent  Shautanu's  line  beconiing  extinct  on  earth.  Hearing 
me,  reflect  on  what  should  be  done,  in  consultation  with  learn- 
ed priests  and  those  that  are  acquainted  with  practices  allow- 
able in  times  of  emergency  and  distress,  forgetting  not  at  the 
same  time  what  the  ordinary    coarse  of  social  conduct  ii*.'  " 

And  so  ends  the  hundred   and    third    Section  in   the  Sam- 
bhava  of  the  Adi  Parva. 


Section  CIV. 
(Sambhava  Parva  continued.) 

"Bhisma  continued,  'In  olden  days,  Rama,  the  son  of  Ja- 
madagni,  in  anger  at  the  death  of  his  father,  slew  with  his 
battle-axe  the  king  of  the  Haihayas.  And  Rama  by  cutting  off 
the  thousand  arms  of  Arjuna  (the  Haihaya  king)  achieved  a 
most  difficult  feat  in  the  world.  Not  content  with  this,  he  set  out 
on  his  chariot  for  the  conquest  of  the  world,  and  taking  up  his 
bow  he  cast  around  his  mighty  weapons  to  exterminate  the 
Kshatrias.  And  the  illustrious  scion  of  the  Bhrigu  race,  by 
means  of  his  swift  arrows  exterminated  the  Kshatria  tribe  for 
one  and  twenty  times. 

"  'And  when  the  Earth  was  thus  deprived  of  Kshatrias  by 
that  great  Rishi,  the  Kshatria  ladies  all  over  the  land  raised 
up  offspring  by  means  of  Brahmanas  skilled  in  the  Vedas.  It 
has  been  said  in  the  Vedas  that  the  son  so  raised  belongeth  to 
him  that  had  married  the  mother.  And  the  Kshatria  ladies 
went  unto  the  Brahmanas  not  lustfully  but  from  motives  of 
virtue.  Indeed,  it  was  thus,  that  the  Kshatria  race  was  revived. 

'"In  this  conection  there  is  another  old  history  that  I  will 
recite  to  you.  There  was  in  olden  days  a  wise  Rishi  of  name 
Utathya.  He  had  a  wife  of  name  Mamata  whom  he  dearly 
loved.  One  day,  Utathya's  younger  brother,  Vrihaspati,  the 
Fii^Tohita   of    the    celestials    and   endued    with   great  energy, 

40 


514  MAHADHi.RA.Ta- 

approached  Mamata.     The  latter,  however,  told  her  husband  s 
younger  brother — that  first  of  eloquent  men — that  she  had  con- 
ceived froui  her  conuection  with    his  elder   brother   and    that 
therefore  he  should  not   seek   then   for   the  consummation  of 
his   wishes.     She   continued, — O    thou    illustrious   Vrihaspati, 
the   child  that   I    have  conceived,  hath  studied  in  his  mother's 
womb   the   Vedas  with    the  six  Angas.     Semen  timm  frustra 
perdi  non  potest.     How  shall  then   this  womb   of  mine   afford 
room  for  two  children   at  the   same    time  ?     Therefore   it  be- 
hoveth  thee  not  to  seek   for    the   consummation   of  thy   desire 
at  such  a   time. — Thus   addressed   by   her,  Vrihaspati   though 
possessed  of  great    wisdom   succeeded    not  in  suppressing   his 
desire.     Qwum  autem  jam  jam  cum  ilia  coitwrus   esset,   the 
child    in   the  womb    then  addressed  him  and  said, — O  father, 
cease  in  thy  attempt  !     There  is  not   space  here    for   two.     O 
thou  illustrious  one,   the  room  is    small.     I  have  occupied  it 
before.     Semen  tuum  percU  non  potest.     It  behoveth  thee  not 
to  afflict  me  ! — But   Vrihaspati  Avithout  listening  to  what  that 
child   in    the   womb  said,    sought   the   embraces   of    MamatS. 
possessing   the  most  beautiful  pair  of  eyes.     Ille  tamen  Muni, 
qui  in  ventre  erat,  id  punctum   temporis  quo  humor  vitalis 
jam  emissum  iret  providens,  mam  per  quam  semen  intrare 
posset  pedibus    obstruxit.     Semen,  ita  exlusum,  excidit  et  in 
terram  projectum   est.     And  the  illustrious  Vrihaspati  behold- 
ing this   became  indignant,  and    reproaching   Utathya's   child, 
cursed  him,  saying, — Because  thou  hast  spoken  to   me   in    the 
way   thou  hast,  at   a  time   of  pleasure   that   is    sought  after 
by   all  creatures,    perpetual   darkness  shall   overtake   thee.— 
And   from   this   curse  of  the  illustrious  Vrihaspati,  Utathya's 
child   who   was  equal   unto   Vrihaspati    in    energy,  was  born 
blind    and   came    to  be  called   Dirghatama  (enveloped  in  per- 
petual   darkness.)      And   the  wise    Dirghatama   possessing   a 
knowledge  of  the  Vedas,  though  born  blind,  succeeded  yet,  for 
the   sake    of  his  learning,  in  obtaining  for   wife  a   young   and 
handsome    Brahmini  maiden  of  name  Pradweshi.     And  having 
married   her,  the  illustrious  Dirghatama,  for  the  expansion  of 
Utathya's  race,  begat  upon  her  several  children  with  Gautama 
as   their  eldest.     These  children,  however,  were  all  wedded  to 


ADI  PARVA.  315 

covetonsneas  an«l  folly.     The    virtuous   and  ilUistrlous  Dirgha- 
tama   possessing   complete  mastery   over  the  Vedas,  soon  after 
learnt  from  Saravi's  son  the  practices    of  their  order  and  fear- 
lessly betook  to  those  practices  regarding  them  with  reverence. 
(For  shame  is  the    creature  of  sin    and    can    never    be    where 
there  is  purity  of  intention.)     Then  those    best    of  Munis    that 
dwelt  in  the   same   asylum,  beholding  him    transgressing   the 
limits   of  propriety,  became   indignant,  seeing   sin   where   sin 
was  not.    And  they  said, — Oh,  this  man  transgresseth  the  limits 
of  propriety.     No  longer  doth  he  deserve  a  place    amongst   us. 
Therefore   shall    we  all   cast  off  this  sinful  wretch.     And    they 
said    many    other    things    regarding    the     Muni   Dirghatama. 
And  his  wife  too,  having  obtained  children,    became  indignant 
with  him. 

"  'The  husband  then,  addressing  his  wife  Pradweshi,  said, — 
Why  is  it  that  thou  also  hast  been  dissatisfied  with  me  ? — His 
wife  answered, — The  husband  is  called  the  Varta  because  he 
supporteth  the  wife.  He  is  called  Pati  because  he  protecteth 
her.  But  thou  art  neither  to  mc  !  O  thou  of  great  ascetic 
merit,  on  the  other  hand,  as  thou  hast  been  blind  from  birth, 
I  it  is  who  have  supported  thee  and  tiiy  children.  I  shall  not 
do  so  in  future. — 

"  'Hearing  these  words  of  his  wife,  the  Rishi  became  indig- 
nant and  said  unto  his  wife  with  her  children, — Take  me 
unto  the  Kshatrias  and  thou  shalt  then  be  rich  ? — His  wife  re- 
plied by  saying, — I  desire  not  wealth  that  may  be  procured  by 
thee,  for  ttiat  can  never  bring  me  happiness  !  O  thou  best  of 
Brahmauas,  do  as  thou  likest.  I  shall  not  be  able  to  main- 
tain thee  as  before. — At  these  words  of  his  wife,  Dirghatama 
said, — I  establish  from  this  day  the  rule  that  every  woman  shall 
have  to  adhere  to  one  husband  for  her  life.  If  the  husband 
be  dead  or  alive,  it  shall  not  be  lawful  for  a  woman  to  have 
connection  with  another.  And  she  who  may  have  such  con- 
nection shall  certainly  be  regarded  as  fallen.  A  woman  witli- 
out  husbaud  shall  always  be  liable  to  be  sinful.  And  even 
if  she  hath  wealth  she  shall  not  be  able  to  enjoy  it  truly. 
Calumny  and  evil  report  shall  ever  follow  in  her  wake. — 
Hearing  these  words  of  her  husband,  Pradweshi  became    ^ery 


S16  MIMABHARATA. 

angry,  and  commanded  her  sons,  saying, — Throw  him  into  the 
waters  of  the   Ganga. — And  at  tlie   command  of  their  mother, 
the  wicked  Gautama  and    the   other  brothers,  those   slaves  of 
covetousness  and    folly,    exclaiming, — Indeed,   why  should  we 
support  this  old  man  ? — tied  the  Muni  on  a  raft  and  committing 
Lim  to  the  mercy  of  tl^e  stream  returned   home    without   com- 
punction.   The  blind  old  man  drifting  along  the  stream  on  that 
raft  passed    through    the    territories  of  many  kings.     One  day 
a  king  of  name  Vali,  conversant   Avitli   every  duty,  went   into 
the  Gauges  for  performing  his  ablutions.     And  as  the  monarch 
■was  thus  engaged,  the  raft  on  which  the  Rishi  was,  approached 
him.  And  a&  it  came,  the  king  took  up  the  old  man.  The  virtu- 
ous Vali,  ever  devoted    to  truth,  then  learning  who    the   man- 
was  that  was  thus  saved  by  him,  chose  him  for  raising  up  offs- 
pring.    And    Vali  said, — O   thou  illustrious   one,  it   belioveth 
thee  to  raise  in  my  wife  a  few  sons    that   shall  be  virtuous  and 
^vise. — Thus  addressed,  the   Rishi    endued  with   great   energy 
expressed  his  willingness.     Thereupon  king   Vali   sent  his  wife 
Sudeshna  unto  the    Rishi.     But  the  queen   knowing   that  the 
latter  was  blind    and   old    went    not   unto  him.     Instead,  she 
Bent  unto  him  her  nurse.     And    upon    that  Sudra   woman  the 
virtuous  Rishi  of  passions  under  full  control  begat  eleven  child- 
ren of  whom  Kaksliivan  was  the  eldest.     And  beholding   those 
eleven  sons    with    Kskshivan    as    the  eldest,  who  had  studied 
all  the  Vedas  and  who  like  Rishis  were  utterers  of  Brahma  and 
possessed  of  great  power,  king  Vali  one   day    asked  the  Rishi, 
Baying, — Are  these  children    mine  I — The   Rishi    replied, — No, 
they  are  mine.     Kakshivan  and  others  have    been   begotten  by 
me  upon  a  Sudra  woman.  Thy  unfortunate  queen  Sudeshna  see- 
ing me  blind  and  old  insulted  me  by  not  coming   herself  but 
Bending  unto  me,  instead,  her  nurse  ? — The   king   then  pacified 
that  best  of  Rishis  and  sent  unto  him  his  queen  Sudeshna.  The 
Rishi  by  merely  touching  her  person  told  her, — Thou  shalt  have 
five  children  named  Anga,  Banga,  Kalinga,  Piindra,  and  Sum- 
bha,  who  shall  be  like  unto  Surya  himself  in  glory.     And  after 
their  names  as  many  countries    shall    be  known   on  Earth.— It 
is  after  their  names    that   their    dominiona   have    come    to    be 
called  Aiiga,  Bauga,   Kalinga.  Pundra,  and  Sumhba. 


ADIPARVA.  S17 

"'It  was  thus  that  the  line  of  Vali  was  perpetiiate(T,  in  daya 
of  old,  by  a  great  Risbi.  And  it  was  thus  also  that  many 
mighty  bowmen  and  great  charioteers  wedded  to  virtue  sprung 
in  the  Kshatria  tribe  from  the  seed  of  Brahmanas.  Henring 
this,  O  mother,  do  as  thou  likest,  as  regards  the  matter  in 
hand;  " 

Thus  ends  the  hundred  and  fourth  Section  in  tlie  Sarabhava 
of  the  Adi  Parva. 


Section  CV. 
(Sambhava  Parva  continued.) 

"Bliisma  continued,  'Listen,  0  mother,  to  me  as  I  indicate 
the  means  by  which  the  Bharata  line  may  be  perpetuated ! 
Let  an  accomplished  Brahmana  be  invited  by  offer  of  wealth, 
and  let  him  raise  offspring  upon  the  wives  of  Vichittra-virya.' " 

Vaiaampayaua  continued,  "Sat;yavati  tlien,  smiling  softly 
and  her  voice  broken  in  bashfulness,  addressed  Bhisma  saying, 
'O  Bharata  of  mighty  arms,  what  thou  sayest  is  true.  From 
my  confidence  in  thee  I  shall  now  indicate  the  means  of  perpe- 
tuating our  line.  Thou  shalt  not  be  able  to  reject  it,  conver- 
sant as  thou  art  with  the  practices  permitted  in  seasons  of  dis- 
tress. In  our  race,  thou  art  Virtue,  and  thou  art  Truth,  and 
thou  too  art  our  sole  refuge  !  Therefore,  hearing  what  I  say 
truly,  do  what  may  be  proper. 

"' My  father  was  a  virtuous  man.  For  virtue's  sake  he 
had  kept  a  (ferry)  boat.  One  day,  in  the  prime  of  my  youth, 
I  went  to  ply  that  boat.  It  so  happened  that  the  great  and 
wise  Rishi  Parashara,  that  foremost  of  all  virtuous  men,  came 
upon  my  boat  for  crossing  the  Yamuna.  As  I  was  rowing 
him  accross  the  river,  the  Rishi  became  excited  with  desire 
and  began  to  address  me  in  soft  words.  The  fear  of  my  father 
was  uppermost  in  my  mind.  But  the  fear  of  the  Rishi's  curse 
at  last  prevailed.  And  having  obtained  from  him  a  precious 
boon,  I  could  not  refuse  his  solicitations.  The  Rishi  by  his 
energy  brought  me  under  his  complete  control,  and  gratified  his 
deriire  there  and  then,  having  tir.->t  enveloped   the  region    wtih 


B13  MAHABHAKATA. 

a  tliick  fog.  Before  this  there  was  a  revolting  fishy  odor  id 
my  body.  But  the  Rishi  dispelling  it  gave  me  my  presen* 
fragrance.  The  Rishi  also  told  me  that  bringing  forth  his 
child  on  an  island  of  the  river,  I  would  continue  to  be  a  vir- 
gin. And  the  child  of  Parashara  so  born  of  me  in  my  maiden- 
hood hath  become  a  great  Rishi  endued  with  large  ascetic 
powers  and  known  by  the  name  of  Dwaipayaria  (the  island- 
born.)  That  illustrious  Rishi  having,  by  his  ascetic  poweif, 
divided  the  Vedas  into  four  parts  hath  come  to  be  called  on 
earth  by  the  name  of  Vyasa  (the  divider  or  arranger.)  and 
for  the  darkness  of  his  color,  Krishna  (the  dark.)  Truthful 
in  speech,  and  free  from  passion,  a  mighty  ascetic  who  hath 
burnt  all  his  sins,  he  went  awny  with  his  father  immediately 
after  his  birth.  Appointed  by  me  and  thee  also,  that  Rishi  of 
incomparable  splendour  will  certainly  beget  good  children  upoa 
the  wives  of  thy  brothe)-.  He  told  me  when  he  went  away, — 
Mother,  think  of  me,  when  thou  art  in  difficulty. — I  will 
now  recollect  him,  if  thou,  O  Bhisma  of  mighty  arms,  so 
desirest.  If  thou  art  willing,  0  Bhisma,  I  am  sure  that  great 
ascetic  will  beget  children  in  Vichittra-virya's  field.' " 

Vaisampayana  continued,  "Mention  being  made  of  the 
great  Rishi,  Bhisma  with  joined  palms  said,  'That  man  is 
truly  intelligent  who  fixes  his  eyes  judiciously  on  virtue, 
profit,  and  pleasure  ;  who  after  reflecting  with  patience  acteth 
in  such  a  way  that  virtue  may  lead  to  future  virtue,  profit 
to  future  profit,  and  pleasure  to  future  pleasure.  Therefore 
that  which  hath  been  said  by  thee,  and  which  besides  being 
beneficial  to  us  is  consistent  with  virtue,  is  certainly  the  best 
advice  and  hath  my  full  approval.'  And  wlien  Bhisma  had 
said  this,  O  thou  of  the  Kuru  race.  Kali  (Satyavati)  thougiit 
of  the  Muni  Dwaipayana.  And  Dwaipayana  who  was  theu 
engaged  in  interpreting  the  Vedas,  learning  that  he  was  being 
thought  of  by  his  mother,  came  instantly  unto  her  without 
anybody  knowing  it.  Satyavati  then  duly  saluted  her  son 
and  embracing  him  with  her  arms  bathed  him  with  her  tears, 
for  the  daughter  of  the  fisherman  wept  copiously  at  the  sight 
of  her  son  after  so  long  a  time.  And  her  first  sou,  the  great 
Bibhi    Vyasa,  beholding   her  weeping,  washed   her    with  cool 


ADl  PARVA,  319 

water,  and  bowing  to  her,  said,  '  I  have  come,  O  mother,  to 
fulfil  thy  wishes.  Therefore,  O  thou  virtuous  one,  command 
me  without  delay.  I  shall  accomplish  thy  desire/  The  family 
priest  of  the  Bharatas  then  worshipped  the  great  Rishi  duly, 
and  th«  latter  accepted  the  oiferings  of  worship,  uttering  the 
usual  viantras.  And  gratiSed  with  the  worship  he  received, 
he  took  his  seat.  And  Satyavati  beholding  him  seated  at  his 
ease,  after  the  usual  inquiries,  addressed  him  and  said,  '  O 
thou  learned  one,  sons  derive  their  birth  both  from  the  father 
and  the  mother.  They  are,  therefore,  the  common  property 
of  both  parents.  There  cannot  be  the  least  doubt  about  it 
that  the  mother  hath  as  much  poAver  over  them  as  the  father. 
As  thou  art,  indeed,  my  eldest  son  according  to  the  ordinance, 

0  Brahmarshi,  so  is  Vichittra-virya  my  youngest  son.  And 
as  Bhisma  is  Vichittra-virya's  brother  on  the  father's  side, 
so  art  thou  his  brother  on  the  mother's  side.  I  do  not  know 
what  you  may  think,  but  this  is  what,  O  son,  I  think.  This 
Bhisma  the  son  of  Shantanu,  devoted  to  truth,  doth  not,  for 
the  sake  of  truth,  entertain  the  desire  of  either  begetting 
children  or  ruling  the  kingdom.  Therefore,  from  affection 
for  thy  brother  Vichittra-virya,  for  the  pepetuation  of  our  dy- 
nasty, for  the  sake  of  this  Bhisma's  request  and  my  command, 
for  kindness  to  all  creatures,  for  the  protection  of  the  people, 
and  from  the  liberality  of  thy  heart,  O  thou  sinless  one,  it 
behoveth  thee  to  do  what  I  say  !  Thy  younger  brother  hatU 
left  too  wives  like  unto  the  daughters  of  the  celestials  them- 
selves, endued  with  youth  and  great  beauty.  For  the  sake 
of  virtue  and  religion,  they  have  become  desirous  of  offspring. 
Thou  art  the  fittest  person  to  be  appointed.  Therefore,  beget 
upon  them  children  worthy  of  our  race  and  for  the  continuance 
of  our  line.' 

"  Vyasa,  hearing  this,  said,  '  O  Satyavati,  thou  knowest 
what  virtue  is,  both  in  respect  of  this  and  the  other  life.  O 
thou  of  great  wisdom,  thy  affections  also  are  fixed  on  virtue. 
Therefore,  at  thy  command,  making  virtue  my  motive,  I 
shall  do  what  thou  desirest.  Indeed,  tl»is  practice  that  is 
conformable  to  the  true  and  eternal  religion  is   known  to   me, 

1  shall  give  unto  my  brother  children  that  shall    be  like  unto 


320  MAHABHARATA, 

Yama  and  Varima.  Let  the  ladies  then  duly  observe  for 
oue  full  year  the  vow  I  indicate.  They  shall  then  be  purified. 
No  woman  shall  ever  approach  me  without  having  observed  a 
rigid  vow.' 

"  Satyavati  then  said,  '  O  thou  sinless  one,  it  must  not  be 
as  you  say.  On  the  other  hand,  take  such  steps  that  the 
ladies  may  conceive  immediately.  In  a  kingdom  where  there 
is  no  king,  the  people  perish  from  want  of  protection  ;  sacri- 
fices and  other  holy  acts  are  suspended  ;  the  clouds  give  no 
showers,  and  the  gjds  disappear.  How  can,  O  lord,  a  king- 
dom be  protected  that  hath  no  king  ?  Therefore,  see  thou  that 
the  ladies  conceive.  Bhisma  will  watch  over  the  children  as 
long  as  they  may  be  in  their  mother's  wobms.' 

"  Vyasa  replied,  '  If  I  am  to  give  unto  my  brother  children 
80  unseasonably,  then  let  the  ladies  bear  my  ugliness.  That 
of  itself  shall,  in  their  case,  be  the  austerest  of  penances.  If 
the  princess  of  Koshala  can  bear  my  strong  odor,  my  ugly 
and  grim  visage,  my  attire  and  body,  she  shall  then  conceive 
an  excellent  child.' " 

Vaismpayana  continued,  "Having  spoken  thus  to  Satyavati, 
Vyasa  of  great  energy  again  addressed  her  and  said,  'Let  the 
princess  of  Koshala  in  clean  attire  and  decked  in  ornaments 
wait  for  me  in  her  sleeping  apartments.'  And  saying  this  the 
Rishi  disappeared.  Satyavati  then  went  to  her  daughter-in-law 
and  seeing  her  in  private  spoke  to  her  these  words  of  benefi- 
cial and  virtuous  import :  '0  princess  of  Koshala,  listen  to 
what  I  say.  It  is  consistent  with  virtue.  The  dyaasty  of  the 
Bharatas  hath  become  extinct  from  my  misfortune.  Behold- 
ing my  affliction  and  the  extinction  of  his  paternal  line, 
the  wise  Bhisma,  impelled  also  by  the  desire  of  perpetuating 
our  race,  hath  made  me  a  suggestion.  That  suggestion,  how- 
ever, for  its  accomplishment,  is  dependent  on  thee.  Accom- 
plish it,  O  daughter,  and  restore  the  lost  line  of  the  Bhara- 
tas !  0  thou  of  fair  hips,  bring  thou  forth  a  child  equal  in 
splendour  unto  the  chief  of  the  celestials  !  He  shall  bear  the 
onerous  burden  of  this  our  hereditary  kingdom.' 

"Satyavati  having  succeeded  with    great   difficulty  in  pro- 
curing  the  assent  of  her  virtuous  daughter-in-law  to  her  propo- 


ADl  PARVA.  321 

sals   not   inconsistent   with   virtue,  then    fed    Brahmanas   and 
Rishis  and  numberless  guests  who  arrived  on  the  occasioa." 

Thus  ends  the  hundred  and  the   fifth    Section   in  the  Sam- 
bhava  of  the  Adi  Parva. 


Section  CVI, 

(Samhhava  Parva  continued.) 

Vaisampayana  said,  "  Soon  after  when  the  princess  of 
Koshala  had  her  season,  Satyavati  purifying  her  daughter- 
in-law  with  a  bath  led  her  to  her  sleeping  apartments.  There 
seating  her  upon  a  luxurious  bed,  she  addressed  her,  saying, 
'  O  princess  of  Koshala,  thy  liusband  hath  an  elder  brother 
who  shall  this  day  enter  thy  womb  as  thy  child.  Wait  for 
him  tonight  without  sinking  into  sleep.'  Hearing  these  words 
of  her  mother-in-law,  the  amiable  princess,  as  she  lay  on  her 
bed,  began  to  think  of  Bhisma  and  the  other  elders  of  the 
Kuru  race.  Then  the  Rishi  of  truthful  speech,  who  had  given 
his  promise  in  respect  of  Amvika  (the  eldest  of  the  princesses) 
in  the  first  instance,  entered  her  chamber  while  the  lamp  was 
burning.  The  princess  seeing  his  dark  visage,  his  matted  locks 
of  copper  hue,  his  blazing  eyes,  his  grim  beard,  closed  her 
eyes  in  fear.  The  Risiii,  however,  from  desire  of  accomplishing 
his  mother's  wishes,  united  himself  with  her.  But  the  latter, 
struck  with  fear,  opened  not  her  eyes  even  once  to  look  at 
him.  And  when  Vyasa  came  out  he  was  met  by  his  mother.  And 
she  asked  him,  'Shall  the  princess  have  an  accomplished  son  ?' 
Hearing  her  he  replied,  'The  son  the  princess  shall  bring  forth 
will  be  equal  in  might  unto  ten  thousand  Elephants.  He 
will  be  an  illustrious  royal  sage,  possessed  of  great  learning- 
and  intelligence  and  energy.  The  high-souled  one  shall  have 
in  time  a  century  of  sons.  But  from  the  fault  of  his  mother 
he  shall  be  blind.'  At  these  words  of  her  son,  Satyavati  said, 
'0  thou  of  ascetic  wealth,  how  can  one  that  is  blind  become  a 
monarch  worthy  of  the  Kurus  ?  How  can  one  that  is  blind 
become  the  protector  of  his  relatives  and  family,  and  the  glory 
of  his  father's  race  ?  It  behoveth  thee  to  give  another  king 
unto   the    Kurus  ! '     Saying  '  So   be  it,  '     Vyasa   went   away. 

41 


S22  MAHABHARATA. 

And  the  first  princess  of  KoBhaia  in   due  time  brought  forth  a 
blind  son. 

"  Soon  after  Satyavati,  O  thou  suppressor  of  the  foe, 
summoned  Vyasa,  after  having  procured  the  assent  of  her 
daughter-in-law.  Vyasa  came  according  to  his  promise,  and 
approached,  as  before,  the  second  wife  of  his  brother.  And 
Amvalika  beholdino;  the  Rishi  became  pale  with  fear.  And,  O 
Bharata,  beholding  her  so  afflicted  and  pale  with  fear,  Vyasa 
addressed  her  and  said,  'Because  thou  hast  been  pale  with 
fear  at  sight  of  my  grim  visage,  therefore  shall  thy  child  be 
pale  in  complexion.  And,  O  thou  of  handsome  face,  the 
name  also  of  thy  child  shall  be  Fandu  (the  pale). '  Saying 
this,  the  illustrious  and  best  of  Rishis  came  out  of  her  cham- 
ber. And  as  he  came  out,  he  was  met  by  his  mother  who 
asked  him  about  the  would-be  child.  The  Rishi  told  her  that 
the  child  would  be  of  pale  complexion  and  known  by  the 
name  of  Paudu.  Satyavati  again  begged  of  the  Rishi  another 
child,  and  the  Rishi  told  her  in  reply,  'So  he  it.'  Amvalika 
then,  when  her  time  came,  brought  forth  a  son  of  pale  com- 
plexion. Blazing  with  beauty,  the  child  was  endued  with  all 
auspicious  marks.  Indeed,  it  was  this  child  Avho  afterwards 
became  the  father  of  those  mighty  bowmen — the  Pandavas. 

"  Sometime  after,  when  the  eldest  of  Vichittra-virya's 
wives  again  liad  her  season,  she  was  solicited  by  Satyavati 
to  approach  Vyasa  once  more.  Possessed  of  beauty  like  unto 
a  daughter  of  the  celestials,  the  princess  refused  to  do  her 
mother-in-law's  bidding,  remembering  the  grim  visage  and 
strong  odor  of  the  Rishi.  She,  however,  sent  unto  him,  a 
maid  of  hers,  endued  with  the  beauty  of  an  Apsara  and  deck- 
ed in  her  own  ornaments.  And  Avhen  Vyasa  arrived,  the  maid 
rose  up  and  saluted  him.  And  she  waited  upon  him  respectfully 
and  took  her  seac  near  him  when  asked.  And,  0  king,  the 
great  Rishi  of  rigid  vows  was  well  pleased  with  her.  And  when 
he  rose  up  to  go  away,  he  addressed  her  and  said,  '  Amiable 
one,  thou  shalt  no  longer  be  a  slave.  Thy  child  also  shall  be 
greatly  fortunate  atid  virtuous,  and  the  foremost  of  all  intelli- 
gent men  on  earth.'  And,  O  king,  the  son  thus  begotten  upon 
her  by  Krishna-Dwaipayana  was  afterwards  known  by  the  name 


ADIPAKVA.  323 

of  Vidura.  He  was  thus  the  brother  of  Dhrita-rashtra  and 
of  the  illustrious  Pandu.  And  Vidura  was  free  from  desire  and 
passion^and  conversant  with  the  rules  of  government,  and  was  the 
god  of  justice  born  on  earth  under  the  curse  of  the  illustrious 
Rishi  Mandavj'a.  And  Krishna-Dvvaipayana,  when  he  met 
his  mother  as  before,  informed  her  how  he  was  deceived  by 
the  eldest  of  the  princesses  and  how  he  had  begotten  a  sou  upon 
a  Sudra  woman.  And  having  spoken  thus  unto  his  mother, 
the  Rishi  disappeared  in  her  sight. 

"Thus  were  born,  in  the  field  (wives)  of  Vichittra-virya, 
even  from  Dwaipayana,  those  sons  of  the  splendour  of  celes- 
tial children  and  expanders  of  the  Kuru  race. " 

Thus  ends  the  hundred  and  sixth  Section  in  the  Sambhuva 
of  the  Adi  parva. 

Section  CVII. 
(  Sambhava  Parva  continued.) 

Janamejaya  said,  "What  did  the  god  of  justice  do  for 
which  he  was  cursed  ?  And  who  was  the  Brahmana  ascetic 
from  who3e  curse  tlie  god  had  to  be  born    in  the  Suura  caste  ?" 

Vaisampayana  said,  "  There  was  a  Brahmana  known  by  the 
name  of  Mandavya.  He  was  conversant  with  all  duties  and 
was  devoted  to  religion,  truth,  and  asceticism.  That  great 
ascetic  used  to  sit  at  the  entrance  of  his  asylum  at  the  foot 
of  a  tree,  with  his  arms  ui)raised  in  the  observance  of  the 
vow  of  silence.  And  as  he  had  sat  there  for  years  and  years 
together,  one  day  there  came  into  his  asylum  a  number  of 
robbers  ladeu  with  spoil.  And,  O  thou  bull  of  the  Bhurata 
race,  those  robbers  were  then  being  pursued  by  a  sui)erior 
body  of  the  guardians  of  the  peace.  And  the  thieves  entering 
that  asylum  hid  their  booty  there,  and  in  fear  concealed  them- 
selves thereabouts  before  the  guards  came.  But  scarcely  had 
they  thus  concealed  themselves,  the  constables  in  pursuit: 
came  into  the  spot.  Tiie  latter,  observing  the  Rishi  sitting 
under  the  tree,  questioned  him,  0  king,  saying,  'O  thou  best 
of  Brahmanus,  which  way  have  the  thieves  taken?  Point  it 
out  to  us  so  that  we  may  follow  it  without  loss   of  time.'     Thus 


324  MAHABHARATA. 

questioned  by  the  guardians  of  the  peace,  the  ascetic,  0  king, 
said  not  a  word,  good  or  bad,  in  reply.  The  officers  of  the  king, 
however,  in  searching  that  asylum  soon  discovered  the  thieves 
concealed  thereabouts  together  with  the  plunder.  Upon  this 
their  suspicions  fell  upon  the  Muni,  and  accordingly  they 
seized  him  with  the  thieves  and  brought  him  before  the  king. 
The  king  sentenced  him  to  be  executed  along  with  his  supposed 
associates.  And  the  officers,  acting  in  ignorance,  carried  out 
the  sentence  by  impaling  the  celebrated  Rishi.  And  having 
impaled  him,  they  went  to  the  king  with  the  booty  they  had 
recovered.  But  the  virtuous  Rishi,  though  impaled  and  kept 
without  food,  remained  in  that  state  for  a  long  time  without 
dying.  And  the  Rishi  by  his  ascetic  power  not  only  preserved 
his  life  but  summoned  other  Rishis  to  the  scene.  And  they 
came  there  in  the  night  in  the  form  of  birds,  and  beholding 
him  engaged  in  ascetic  meditation  though  fixed  on  that  stake, 
they  became  plunged  in  grief.  And  telling  that  best  of  Brah- 
manas  who  they  were,  they  asked  him  saying,  'O  Brahmana, 
we  desire  to  know  Avhat  hath  been  thy  sin  for  which  thou  hast 
thus  been  made  to  suffer  the  tortures  of  impalement.' " 

Thus   ends  the    hundred   and   seventh  Section  in  the  Sam- 
bhava  of  the  Adi  Parva. 


Section  CVIII. 

{Samhhava  Pdrva  continued.  ) 

Vaisampayana  said,  "  Thus  asked,  that  tiger  among  Munis 
then  answered  those  Rishis  of  ascetic  wealth,  '  Whom  shall  I 
blame  for  this  ?  In  fact,  none  else  (than  my  own  self)  hath 
offended  against  me  !'  After  this,  0  monarch,  the  officers  of 
justice  seeing  him  alive  informed  the  king  of  it.  The  latter 
hearing  what  they  said,  and  having  consulted  with  his  advisers, 
came  to  the  place  and  began  to  pacify  the  Rishi  fixed  on  the 
stake.  And  the  king  said,  'O  thou  best  of  Rishis,  I  have  offended 
against  thee  in  ignorance.  I  beseech  thee,  pardon  me  for  the 
same.  It  behoveth  thee  not  to  be  angry  with  me.'  Thus  address- 
ed by  the  king,  the  Muni  was  pacified.  And  beholding  him  free 
from  wrath,  the  king  took  him  up  with  the   stake   and  endea- 


ADI  PARVA,  325 

voiired  to  extract  it  from  liis  body.  But  not  succeedino;  there- 
in, he  cut  it  off  at  the  point  just  outside  the  body.  The  Mu- 
ni with  a  portion  of  the  stake  within  his  body  walked  about, 
and  in  that  state  practised  the  austerest  penances  and  con- 
quered numberless  regions  unattainable  by  others.  And  for 
the  circumstance  of  a  part  of  the  stake  beinor  within  his  body, 
he  came  to  be  known  in  the  three  worlds  by  the  name  of 
Ani-mandavya  (Mandavya  with  a  stake  within).  And  one 
day  that  Brahmana  acqaiuted  with  the  highest  truths  of 
religion  went  unto  the  abode  of  the  god  of  justice.  And 
beholding  there  the  god  seated  on  her  throne,  the  Rishi 
reproached  him  and  said,  '  What,  pray,  is  that  sinful  act 
committed  by  me  unconsciously,  for  wiiich  I  am  bearing  this 
punishment  ?  0  tell  me  soon,  and  behold  the  power  of  my 
asceticism  !' 

"  The  god  of  justice,  thus  questioned,  replied,  saying,  *0 
thou  of  ascetic  wealth,  a  little  insect  Avas  by  thee  once  pierced 
with  a  blade  of  grass.  Thou  bearest  now  the  consequence  of 
that  act.  As,  O  Rishi,  a  gift,  however  small,  multiplieth  in 
respect  of  its  religious  merits,  so  a  sinful  act  multiplieth  in 
respect  of  the  woe  it  bringeth  in  its  train.'  Hearing  this,  Ani- 
mandavya  asked,  '  0,  tell  me  truly  when  was  this  act  commit- 
ted by  mo.'  Told  in  reply  by  the  god  of  justice  that  he  had 
committed  it  when  a  child,  tlie  Rishi  said,  '  That  shall  not  be 
sin  which  may  be  done  by  a  child  up  to  the  twelfth  year  of 
his  age  from  birth.  The  shastras  shall  not  recognise  it  as  sin- 
ful. The  punishment  thou  hast  inflicted  on  me  for  such  a 
venial  offence  hath  been  di8i)roportionate  in  severity.  The  kill- 
ing of  a  Brahmana  involves  a  sin  that  is  heavier  than  the  kill- 
ing of  any  other  living  being.  Thou  shalt,  therefore,  O  god 
of  justice,  have  to  be  born  among  men  even  in  the  Sudra 
order  !  And  from  this  day,  I  establish  this  limit  in  respect 
of  the  consequences  of  acts  that  an  act  shall  not  be  sinful 
when  committed  by  one  below  the  age  of  fourteen  years.  But 
when  committed  by  one  above  that  age,  it  shall  be  regarded 
as  sin. 

Valsampayana  continued,  "  Cursed   for   this    fault   by  that 
illustrious  Rishi,  the  god  of  justice  took  his   birth    as  Vidura 


326  MAHABHARATA.  •? 

in  the  Sudra  order.  And  Vidura  was  well-skilled  in  the  doc- 
trines of  morality  and  also  of  politics  and  worldly  profit.  And 
he  was  entirely  free  from  covetousness  and  wrath.  Possessed 
of  great  foresight  and  undisturbed  tranquillity  of  mind,  Vidura 
was  ever  engaged  in  the  welfare  of  the  Kurus." 

Thus  ends  the  hundred  and  eighth  Section  in  the  Sambhava 
of  the  Adi  Parva. 


Section  CIX. 

(Sambhava  Pai^a  continued.) 

Vaisampayana  said,  "  Upon  the  birth  of  those  three  child- 
ren, Kurujangala,  Kurukshetra,  and  the  Kurus  grew  in  pros- 
perity. The  E;irtl»  began  to  give  abundant  harvests  and  tlie 
crops  also  became  of  good  flavour.  And  the  clouds  began  to 
pour  rain  in  season  and  the  trees  became  full  of  fruits  and 
flowers.  And  the  draught  cattle  were  all  happy  and  the  birds 
and  other  animals  rejoiced  exceedingly.  And  the  flowers  be- 
came fragrant  and  the  fruits  became  well-flavoured.  And  the 
cities  and  towns  became  filled  with  merchants  and  traders  and 
artists  of  every  description.  And  the  people  became  brave, 
learned,  honest,  and  happy.  And  there  were  no  robbers  then, 
nor  anybody  who  was  sinful.  And  it  seemed  that  the  golden 
age  had  come  upon  every  part  of  the  kingdom.  And  the 
people,  devoted  to  virtuous  acts,  sacrifices,  and  truth,  and 
regarding  each  other  with  love  and  affection,  grew  up  in  pros- 
perity. And  free  from  ))ride,  wrath,  and  covetousness,  thej 
rejoiced  in  sports  that  were  perfectly  innocent.  And  the 
capital  of  the  Kurus,  full  as  the  ocean,  and  teeming  with  hun- 
dreds of  palaces  and  mansions,  and  possessing  gates  and  arches 
dark  as  the  clouds,  looked  like  a  second  Amaravati.  And 
men  in  great  cheerfulness  sported  constantly  on  rivers,  lakes, 
and  tanks,  and  in  fine  groves  and  charming  woods.  And  the 
southern  Kurus  in  virtuous  rivalry  with  their  northern  kins- 
men walked  about  in  the  company  of  Charanas  and  Rishis 
crowned  with  success.  And  all  over  that  delightful  country 
whose  prosperity  was  thus  increased  by  the  Kurns,  there  were 
no  misers  and  no  women    that   were   widows.     And   the    wells 


ADIPARVA.  327 

and  lakes  were  ever  full,  and  the  groves  abounded  with  trees, 
and  the  houses  and  tlie  abodes  of  Brahmanas  were  all  full  of 
wealth.  And  the  whole  kingdom  was  full  of  festivities.  And, 
O  king,  virtuously  ruled  by  Bhisma,  the  kingdom  was  adorned 
with  hundreds  of  sacriticial  stakes.  Aud  the  wheel  of  viitue 
having  been  set  in  motion  by  Bhisma,  the  country  became  so 
delightful  that  the  subjects  of  other  kingdoms  learing  their 
homes  came  to  dwell  there  and  increase  its  population.  And 
the  citizens  and  the  people  were  filled  with  hope  upon  seeing 
the  youthful  acts  of  their  illustrious  princes.  And,  0  king, 
in  the  houses  of  the  Kuru  chiefs  as  also  of  the  principal 
citizens,  'Give'  and  'Eat'  were  the  words  that  were  constantly 
heard.  And  Dhrita-rashtra  iind  Pandu  and  Vidnra  of  great 
intelligence  were  from  their  birth  brought  up  by  Bhisma  as  if 
they  were  his  own  children.  And  the  children  having  passed 
through  the    usual   rites  of  their    order   devoted  themselves  to 

CD 

VOWS  and  study.  And  they  grew  up  into  fine  youths  skilled 
in  the  Vedas  and  all  athletic  sports.  Aud  they  became  well 
skilled  in  exercises  of  the  bow,  in  horsemanship,  in  encount- 
ers with  the  mace,  sword,  and  shield,  in  the  manngcment  of 
elephants  in  battle,  and  the  science  of  morality.  And  well- 
read  in  history  and  the  Puranas  and  various  branches  of  learn- 
ing, and  acquainted  with  the  truths  of  the  Vedas  and  the 
Vedangas,  the  knowledge  they  acquired  was  veisatile  and 
deep.  And  Pandu  possessed  of  great  prowess  excelled  all  men 
in  the  science  of  the  bow,  while  Dhrita-rashtra  excelled  all  in 
personal  strength ;  while  in  the  three  worlds  there  was  no  one 
equal  to  Viduia  in  devotion  to  virtue  iind  knowledge  of  the 
dictates  of  morality.  And  beholding  the  restoration  of  the 
extinct  line  of  Shantanu,  the  saying  became  current  in  all 
countries,  viz,  that  among  mothers  of  heroes,  the  daughters 
of  the  king  of  Kashi  were  the  first  ;  that  among  countries 
Kuru-jangala  was  the  first ;  that  among  virtuous  men,  Vidura 
was  the  first ;  and  that  among  cities  Hastiuapore  was  the  first. 
Pandu  became  king,  for  Dhrita-rashtra  owing  to  his  blindness, 
and  Vidura  his  birth  in  a  Surlra  woman,  obtained  not  the 
kingdom.  One  day  Bhisma,  the  foremost  of  those  acquainted 
with    the   duties    of  statesmanship   aud   dictates   of  morality, 


328  MAHABHARATA, 

properly   addressing    Vidura  conversant  with    the   truths    of 
religion  and  virtue,  said  as  follows.'  " 

And  so  ends  the  hundred   and   ninth    Section  in   the  Sam- 
bhava  of  the  Adi  Parva. 


Section  CX. 
{Samhhava  Parva  eontinued.) 

"  Bhisma  said,  'This  our  celebrated  race,  resplendent  with 
every  virtue  and  accomplishment,  hath  all  along  exercised 
sovereignty  over  all  other  monarchs  on  earth.  Its  glory  main- 
tained and  itself  perpetuated  by  many  virtuous  and  illustrious 
monarchs  of  old,  the  illustrious  Krishna  (Dwaipayana),  Satya- 
vati,  and  myself  have  raised  ye  (three)  up,  inorder  that  it  may 
not  be  extinct.  And  it  behoveth  myself  and  thee  also  to  take 
such  steps  that  this  our  dynasty  may  expand  again  as  the  sea. 
It  hath  been  heard  by  me  that  there  are  three  maidens,  wor- 
thy of  being  allied  to  our  race.  One  is  the  daughter  of  (Sura- 
sena  of  )  the  Yadava  race  ;  the  other  is  the  daughter  of  Suva- 
la;  and  the  third  is  the  princess  of  Madra.  And,  0  son, 
these  maidens  are,  therefore,  all  of  pure  birth.  Possessed  of 
beauty  and  pure  blood,  they  are  eminently  fit  for  alliances 
with  our  family.  0  thou  foremost  of  intelligent  men,  I  think 
we  should  choose  them  for  the  growth  of  our  race.  Tell  me 
what  thou  thinkest.'  Thus  addressed,  Vidura  replied,  'Thou 
art  our  father  and  thou  too  art  our  mother  !  Thou  art  our  res- 
pected spiritual  instructor  !  Therefore  do  thou  that  which 
may  be  best  for  us  in  thy  eyes  !'  " 

Vaisampayana  continued,  "  Soon  after  Bhisma  heard  from 
the  Brahmanas  that  Gandhari  the  amiable  daughter  of  Suvala 
having  worshipped  Hara  (Siva)  had  obtained  from  that  deity 
the  boon  that  she  should  have  a  century  of  sons.  Bhisma  the 
grand-father  of  the  Kurus  having  heard  this,  sent  messengers 
unto  the  king  of  Gandliara  (proposing  Dhrita-rashtra's  mar- 
riage with  Gandhari. )  King  Suvala  hesitated  at  first  on 
account  of  the  blindness  of  bride-groom.  But  taking  into  con- 
sideration the  blood  of  the  Kurus,  their  fame  and  behaviour, 
he  gave  his  virtuous  daughter  unto  Dhrita-rashtra.     And  the 


ADl  PARVA.  329 

cliaste  Gandhari  1  arning  that  Dhrita-rnshtra  was  blind  and 
that  her  parents  had  consented  to  wed  her  with  him,  from  love 
and  respect  for  her  future  husband  bandaged  her  own  eyes 
with  cloth  gathered  into  many  folds.  Then  Sakuni,  the  son 
of  Suvala,  bringing  unto  the  Kurus  his  sister  endued  with 
youth  and  beauty,  formally  gave  her  away  unto  Dhrita-rashtra, 
And  Gandhari  was  received  with  great  respect  and  the  nup- 
tials were  celebrated  with  great  pomp  under  Bhisma's  direc- 
tions. And  the  heroic  Sakuni  after  having  bestowed  his  sister 
along  with  many  valuable  robes,  and  liaving  received  Bhisma's 
adorations,  returned  to  his  own  city.  And,  O  thou  of  the 
Bharata  race,  the  beautiful  Gandhari  gratified  all  the  Kurus 
by  her  behaviour  and  respectful  attentions.  And  Gandhari,  ever 
devoted  to  her  husband,  gratified  her  superiors  by  her  c^oocl 
conduct ;  and  chaste  as  she  was,  she  never  referred,  even  by 
words,  to  men  other  than  her  husband  or  such  superiors." 

Thus  ends  the  hundred  and  tenth  Section  in  the  Sambhava 
of  the  Adi  Parva. 


Section  CXI, 
(  Sdmhhava  Parva  continued.  ) 

Vaisampayana  continued,  "  There  was  amongst  the  Yada- 
vas  a  chief  of  name  Shura.  He  was  the  father  of  Vasudevn. 
And  he  liad  a  daughter  called  Pritha,  who  in  beauty  was  un- 
rivalled on  earth.  And,  O  thou  of  the  Bharata  race,  Shura, 
always  truthful  in  speech,  gave  from  friendship  this  his  first- 
born daughter  unto  his  childless  cousin  and  friend  the  illustri- 
ous Kunti-bhoja— the  son  of  his  paternal  aunt— pursuant  to 
former  promise.  And  Pritha  in  the  house  of  her  adoptive 
father  was  engaged  in  looking  after  the  duties  of  hospitality 
to  Brahmanas  and  other  guests.  One  day  she  gratified  by  her 
attentions  the  terrible  Brahmana  of  rigid  vows,  known  by  the 
name  of  Durvasa  and  who  was  well-acquainted  with  the  hid- 
den truths  of  morality.  And  gratified  with  her  respectful 
attentions,  the  Rishi,  anticipating  by  his  spiritual  power  the 
future  season  of  distress  (consequent  upon  the  curse  to  be  pro- 
liounced  upon  Pandu    for  his  unrighteous  act  of  slaying  a  deer 

.    42 


330  MAHABHARATA, 

while  coupling  with  its  mate)  imparted  to  her  a  formula  of 
invocation  for  summoning  any  of  the  celestials  she  liked  for 
giving  her  children.  And  the  Rishi  said,  'Those  celestials 
that  thou  shalt  summon  by  this  mantra  shall  certainly  ap- 
proach thee  and  give  thee  children.'  Thus  addressed  by  the 
Brahmana,  the  amiable  Kunti  (Pritha)  became  curious,  and  in 
her  maiden-iiood  summoned  the  god  Arka  (Sun).  And  as  soon 
as  she  pronounced  the  mantra,  she  beheld  that  effulgent 
deity — that  beholder  of  everything  in  the  world — approach- 
ing her.  And  beholding  that  extraordinary  sight,  the  maiden 
of  faultless  features  was  overcome  with  surprise.  But  the  god 
Vivaswan  approaching  her  said,  '  Here  I  am,  O  black-eyed 
cirl  1     Tell  nxe  what  I  am  to  do  for  thee  !' 

"  Hearing  this,  Kunti  said,  'O  thou  slayer  of  the  foe,  a 
certain  Brahmana  gave  me  this  formula  of  invocation  as  a 
boon.  O  lord,  I  have  summoned  thee  only  to  test  the  efficacy 
of  that  formula.  For  this  offence  I  bow  to  thee  for  thy  grace. 
A  woman,  whatever  her  offence,  always  deserveth  pardon.' 
Surya  replied,  'I  know  that  Durvasa  hath  granted  thee  this 
boon.  But  cast  off  thy  fears,  timid  maiden,  and  grant  me  thy 
embraces.  Amiable  one,  my  approach  cannot  be  futile.  It 
must  bear  fruit.  Thou  hast  summoned  me.  If  it  be  for  no- 
thing, it  shall  certainly  be  regarded  as  thy  fault.' " 

Vaisampayana  continued,  "  Vivaswan  thus  spake  unto  her 
many  things  with  a  view  to  allay  her  fears.  But,  0  Bharata, 
the  amiable  maiden,  from  modesty  and  fear  of  her  relatives, 
consented  not  to  grant  his  request.  And,  0  thou  bull  of  the 
Bharata  race,  Arka  addressed  her  again  and  said,  '0  princess, 
for  my  sake,  it  shall  not  be  sinful  in  thee  to  grant  my  wish.' 
Thus  speaking  unto  the  daughter  of  Kunti-bhoja,  the  illustri- 
ous Tapana — the  illuminator  of  the  universe — gratified  his 
wishes.  And  from  this  connection  Avas  immediately  born  a  son 
known  all  over  the  world  as  Kama,  encased  in  natural  armour 
and  with  face  brightened  by  ear-rings.  And  the  heroic  Kama  was 
the  |rst  of  all  wielders  of  weapons,  blessed  with  good  fortune, 
and  endued  with  the  beauty  of  a  celestial  child.  And  after  the 
birth  of  this  child,  the  illustrious  Tapana  granted  unto  Pritha 
iier  maiden-hood  and  ascended  to   heaven.     And   the  princess 


ADl  PARVA.  331 

of  the  Vrishni  race,  beholding  with  sorrow  that  son  born  of 
her,  reflected  intently  upon  what  was  then  best  for  her  to  do. 
And  from  fear  of  her  relatives  she  resolved  to  conceal  that 
evidence  of  her  frailty.  And  she  cast  her  offspring  endued 
with  great  physical  strength  into  the  water.  Then  the  well- 
known  husband  of  Radha,  of  the  Suta  caste,  took  up  the 
child  thus  cast  into  the  water,  and  with  his  wife  brought  him 
up  as  their  own  son.  And  Radha  and  her  husband  bestowed 
on  him  the  name  of  Vasu-se7ia  (born  with  wealth)  because  he 
was  born  with  a  natural  armour  and  ear-rings.  And  endued 
as  he  was  with  great  strength,  as  he  grew  up  he  became  skill- 
ed in  all  weai-ons.  Possessed  of  great  energy,  he  used  to  adore 
the  Sun  until  his  back  was  heated  by  his  rays  (i,  e.  from 
dawn  to  mid-day) ;  and  during  his  hours  of  Avorship,  there 
was  nothing  on  earth  that  the  heroic  and  intelligent  Vasu-sena 
would  not  give  unto  the  Brahmanas.  And  Indra  desirous  of 
beneSting  his  own  son  Falguni  (Arjuna),  assuming  the  form 
of  a  Brahmana,  approached  Vasu-sena  on  one  occasion  and 
asked  of  him  his  natural  armour.  Thus  asked,  Kama  took 
off  his  natural  armour,  and  joining  his  hands  in  reverence 
gave  it  unto  Indra  in  the  guise  of  a  Brahmana.  And  the  chief 
of  the  celestials  accepted  the  gift  and  was  exceedingly  gratified 
with  Kama's  liberality.  He  therefore  gave  unto  him  a  fine 
javelin,  saying,  'That  one  (and  one  only)  among  the  celestials, 
the  Asuras,  men,  the  Gandharvas,  the  Nagas,  and  the  Raksh- 
asas,  whom  thou  desirest  to  conquer,  shall  by  this  javelin  be 
certainly  slain.' 

"  'The  son  of  Sui-ya  was  before  this  knoAvn  by  the  name  of 
Vasu-sena.  But  since  he  cut  off  his  natural  armour,  he  came 
to  be  called  Kama  (the  cutter  or  peeler  of  his  own  cover.)  " 

Thus  ends  the  hundred  and  eleventii  Section  in  the  Sani- 
bhava  of  the  Adi  Parva. 


S.ECTI«>K  CXII 

(  Sambhitra  Parva  continued.  ) 

Vaisampayaua  said,  "  The  large-eyed  daughter  of  Kunti- 
bhoja — Pritha  by  name,  was  endued  with  beauty  and  every 
accomplishment.  Of  rigid  vows,  she  was  devoted  to  virtue, 
and  possessed  every  good  quality.  But  though  endued  with 
beauty  and  youth  and  every  womanly  attribute,  yet  it  so  hap- 
pened that  no  king  asked  for  her  hand.  Her  father  Kuntr- 
bhoja,  seeing  this,  invited,  0  best  of  monarchs,  the  princes  and 
kinors  of  other  countries  and  desired  his  daughter  to  elect  her 
husband  from  among  his  guests.  The  intelligent  Kuuti  enter- 
ing the  amphitheatre  beheld  Pandu — the  foremost  of  the  Bha- 
ratas — that  tiger  among  kings — in  that  concourse  of  crowned 
heads.  Proud  as  the  lion,  broad-chested,  bull-eyed,  endued 
with  great  strength,  and  out-shining  in  splendour  all  other 
inonarchs,  he  looked  like  another  Indra  in  that  royal  assem- 
blage. And  the  amiable  daughter  of  Kunti-bhoja,  of  faultless 
feature?,  behholding  Pandu — that  best  of  men — in  that  assem- 
bly, became  very  much  agitated.  And  advancing  with  mo- 
desty, all  the  while  quivering  with  emotion,  she  placed  the 
nuptial  garland  round  Pandu's  neck.  The  other  monarchs, 
seeing  Kunti  choose  Pandu  for  her  lord,  returned  to  their  res- 
pective kingdoms  on  elephants,  horses,  and  cars,  as  they 
came.  Then,  O  king,  the  bride's  father  caused  the  nuptial 
rites  to  be  performed  duly.  The  Kuru  prince,  blessed  with 
great  good  fortune,  and  the  daughter  of  Kunti-bhoja,  formed 
a  couple  like  Maghavan  and  Paulomi  (tiie  king  and  queen  of 
the  celestials).  And,  O  thou  best  of  Kuru  monarchs,  king 
Kunti-bhoja,  after  the  nuptials  were  over,  presented  his  son- 
in-law  with  much  v/ealth  and  sent  him  back  to  his  capital. 
Then  the  Kuru  prince  Pandu,  accompanied  by  a  large  force 
bearing  various  kinds  of  banners  aud  penons,  and  eulogised 
by  Brahm'anas  and  great  Rishis  pronouncing  benedictions, 
reached  his  capital.  And  arrived  at  his  own  palace,  he  estab- 
lished his  queen  therein. " 

Thus  ends  the  hundred   and  twelfth   Section   in  the  Sam- 
bhava  of  the  Adi  Parva. 


Section  CXIII, 

(  Samhhava  Parva  continued.  ) 

Vaisampayana  continued,  "Sometime  after,  Bhisma  the  in- 
telligent son  of  Shantanu  set  his  heart  upon  marrying  Pandii, 
to  a  second  wife.  And  accompanied  by  an  army  composed  of 
four  kinds  of  force,  and  also  by  aged  councillors  and  Brahma- 
nas  and  great  Rishis,  he  went  to  the  capital  of  the  king  of  Madra. 
And  that  bull  of  the  Valhikas — the  king  of  Madra — hearing 
that  Bhisma  had  arrived,  v/ent  out  to  receive  him.  And 
having  received  him  Avith  respect,  he  caused  him  to  enter  his 
palace.  And  arrived  there,  the  king  of  Madra  gave  unto 
Bhisma  a  white  carpet  for  seat,  water  for  washing  his  feet, 
and  the  usual  oblations  of  various  ingredients  indicative  of 
respect.  And  when  he  was  seated  at  his  ease,  the  king  asked 
him  the  reason  of  his  visit.  Then  Bhisma — the  supporter 
of  the  dignity  of  the  Kurus — addressed  the  king  of  Madra 
and  said,  'O  thou  oppressor  of  all  foes,  know  that  I  have  come 
for  the  hand  of  a  maiden.  It  hath  been  heard  by  us  that  thou 
liast  a  sister  named  Madri  celebrated  for  her  beauty  and  en- 
dued with  every  virtue.  I  Avould  choose  her  for  Pandu.  Thou 
art,  0  king,  every  way  worthy  of  an  alliance  with  us,  and  we 
also  are  Avorthy  of  thee  !  Reflecting  upon  all  this,  O  king  of 
Madra,  accept  us  duly.'  The  ruler  of  Madra,  thus  addressed 
by  Bhisma,  then  replied,  'To  my  mind,  there  is  none  else 
than  one  of  thy  family  a  better  one  to  make  alliance  with. 
But  there  is  a  custom  in  our  family  acted  upon  by  our  ances- 
tors, which,  be  it  good  or  be  it  evil,  I  am  incapable  of  trans- 
gressing. It  is  well-known,  and  therefore  is  known  to  thee 
as  well,  I  doubt  not.  Therefore,  it  is  not  proper  for  thee  to 
tell  me, — Bestow  thy  sider. — The  custom  to  which  I  allude 
is  our  family  custom,  That  with  us  is  virtue  and  wortliy 
of  observance.  It  is  for  this  only,  O  thou  slayer  of  all  foes, 
I  cannot  give  thee  any  assurance  in  the  matter  of  thy  request.' 
Hearing  this,  Bhisma  answered  the  king  of  Madra,  saying, 
'  0  king,  this,  no  doubt,  is  virtue.  The  Self-create  himself 
hath  said  it.    Thy  ancestors  have  observed  the  cuetum,     There 


334  MAHABHARATA. 

13  no  fault  to  find  with  it.  It  is  also  well-known,  0  Sha- 
lya,  that  this  custom  in  respect  of  family  dignity  hath  the 
approval  of  the  wise  and  the  good.'  Saying  this,  Bhisma  of 
great  energy,  gave  unto  Shalya  much  gold  both  coined  and 
uncoined,  and  precious  stones  of  various  colors  by  thousands, 
and  elephants  and  horses,  and  cars  and  much  cloth  and  many 
ornaments,  and  gems  and  pearls  and  corals.  And  Shalya 
accepting  with  a  cheerful  heart  those  precious  gifts  then  gave 
away  his  sister  decked  in  ornaments  unto  that  bull  of  the 
Kuru  race.  Then  the  wise  Bhisma,  the  son  of  the  ocean- 
going Ganga,  rejoiced  at  the  issue  of  his  mission,  and  taking 
Madri  with  him,  returned  to  the  Kuru  capital  named  after  the 
elephant. 

"  Then  selecting  an  auspicious  day  and  moment  as  indicat- 
ed by  the  wise  for  the  ceremony,  king  Pandu  was  duly  united 
■with  Madri.  And  after  the  nuptials  were  over,  the  Kuru 
king  established  his  beautiful  bride  in  handsome  apartments. 
And,  O  king  of  kings,  that  best  of  monarchs  then  gave  liim- 
self  up  to  enjoyment  in  the  company  of  his  two  wives  as  best 
lie  liked  and  to  the  limit  of  his  desires.  And  after  thirty  days 
had  elapsed,  the  Kuru  king,  O  monarch,  started  from  his  capi- 
tal for  the  conquest  of  the  world.  And  after  reverentially 
saluting  and  bowing  to  Bhisma  and  other  elders  of  the  Kuril 
race,  and  with  adieus  to  Dhrita-rashtra  and  others  of  the 
family,  and  obtaining  their  leave,  he  set  out  on  liis  grand 
campaign,  accompanied  by  a  large  force  of  elephants,  horses, 
and  cars,  and  well-pleased  with  the  blessings  uttered  by  all 
around  and  the  auspicious  rites  performed  by  the  citizens 
for  his  success.  And  Pandu,  accompanied  by  such  a  strong 
force  marched  against  various  foes.  And  that  tiger  among 
men — that  spreader  of  the  fame  of  the  Kurus — first  subju- 
gated the  robber  tribes  of  Dasharna.  He  next  turned  his 
army  composed  of  innumerable  elephants,  cavalry,  infantry^ 
and  chariots,  with  standards  of  various  colors,  against,  Dhir- 
glia — the  ruler  of  the  kingdom  of  Maghadha— who,  proud  of 
his  strength,  had  offended  against  numerous  monarchs.  And 
attacking  him  in  his  capital,  Pandu  slew  him  there,  and  took 
everything  in  his  treasury  and  also    vehicles   and  draught  ani^ 


ADI  PARVA,  335 

Bials  without  number.  He  then  marched  into  Mithila  and 
subjugated  the  Videhas.  And  then,  O  thou  bull  among  men, 
Pandu  led  his  army  against  Kasi,  Sumbha,  and  Pundra,  and 
by  the  strength  and  prowess  of  his  arms  he  spread  the  fame  of 
the  Kurus.  And  Pandu — that  oppressor  of  all  foes — like  unto 
a  mighty  fire  whose  far-reaching  flames  were  represented  by 
his  arrows,  and  splendour  by  his  weapons,  began  to  consume 
all  kings  that  came  in  contact  with  him.  And  these  with 
their  forces,  being  vanquished  by  Pandu  at  the  head  of  his, 
were  made  the  vassals  of  the  Kurus.  And  all  the  kings  of  the 
world,  thus  vanquished  by  him,  regarded  him  as  the  one  only 
hero  on  earth  even  as  the  celestials  regard  Indra  in  heaven. 
And  the  kings  of  the  earth  with  joined  palms  bowed  to  him 
and  waited  on  him  wiih  presents  of  various  kinds  of  gems  and 
wealth — precious  stones  and  pearls  and  corals,  and  much  gold 
and  silver,  and  first-class  kine  and  handsome  horses  and  fine 
cars  and  elephants,  and  asses  and  camels  and  buffaloes,  and 
goats  and  sheep,  and  blankets  and  beautiful  hides,  and  car- 
pets made  of  the  skin  of  the  Eanku  deer.  And  the  king  of 
Hastinapore  accepting  those  offerings  retraced  his  steps  to- 
wards his  capital  to  the  great  delight  of  his  subjects.  And 
the  citizens  and  others  filled  with  joy,  and  kings  and  minis- 
ters, all  began  to  say,  '  O  the  fame  of  the  achievements  of 
Shantanu,  that  tiger  among  kings,  and  of  the  wise  Bharata, 
that  was  about  to  die,  hath  been  revived  by  Pandu.  They  who^ 
before  robbed  the  Kurus  of  both  territory  and  wealth  have 
been  by  Pandu — that  tiger  of  Hastinapore — subjugated  and 
made  to  pay  tribute !'  And  all  the  citizens  with  Bhisma  at 
their  head  went  out  to  receive  tlie  victorious  king.  They  did 
not  proceed  far  when  they  saw  the  attendants  of  the  king  lad- 
en with  much  wealth.  And  the  train  of  various  conveyances 
laden  wdth  all  kinds  of  wealth,  and  of  elephants,  horses,  cars, 
kine,  camels,  and    other   animals,  was  so   long  that   they  saw 

not   its    end.     Then  Pandu — the  sweller   of  Kausalya's  joy 

beholding  his  father  Bhisma  worshipped  his  feet  and  salut- 
ed the  citizens  and  others  as  each  deserved.  And  Bhisma 
too  embracing  his  son  who  had  returned  victorious  after  o-rind- 
ing  many  hostile   kingdoms,  wept  tears   of  joy.     And   Paudu 


336  MAHABHARATA. 

then  instilling  joy  into  the  hearts  of  his  people  with  flourish  of 
trumpets  and  conches  and  kettle-drums,  entered  his  capital. " 

Thus  ends  the  hundred  and  thirteenth  Section  in  the  Sam- 
bhava  of  the  Adi  Parva. 


Section  CXIV. 
(Samhhava  Parva  continued.) 

Vaisampayana   suid,  "  Pandu    then,  at    the     command    of 
Dhrita-rashtra,  offered    the    wealth    he   had  acquired   by  the 
prowess  of  his  arms  to  Bhisma,  their  grand-mother  Satyavati, 
and  their  mothers,  the  princesses  of  Koshala.     And   he    sent  a 
portion  of  his  wealth  to  Vidura  also.     And  the  virtuous  Pandu 
gratified  his  other  relatives   also   with  similar  presents.     Then 
Satyavati  and  Bhisma   and    the   Koshala  princesses  were  all 
gratified  with  the  presents  Pandu  made  out  of  the  acquisitions 
of  his  prowess.     And  Amvalika  in  particular,  upon  embracing 
her  son  of  incomparable  prowess  became  as  glad  as  the   queen 
of  heaven   upon  embracing   Jayanta.     And    with    the  wealth 
acquired  by   that   hero,  Dhrita-raslitra    performed   five   great 
sacrifices  that  were  equal  unto  an   hundred    great   horse-sacri- 
fices,  in   all   of  which  the    offerings  to   Brahmanas  were   by 
hundreds  and  thousands. 

"  A  little  while  after,  0  thou  bull  of  the  Bharata  race, 
Pandu  who  had  achieved  a  victory  over  sloth  and  lethargy 
aocompanied  by  his  two  wives  Kunti  and  Madri  retired  into 
the  woods.  Leaving  liis  excellent  palace  with  its  luxurious  beds, 
he  become  a  permanent  inhabitant  of  the  woods  devoting  the 
whole  of  his  time  to  the  chase,  of  the  deer.  And  fixing 
his  abode  in  a  delightful  and  hilly  region  overgrown  with  huge 
shal  trees,  on  the  southern  slope  of  the  Himavat  mountains,  he 
roamed  about  in  perfect  freedom.  The  liandsome  Pandu  in 
the  midst  of  his  tAvo  wives  wandered  in  those  woods  like 
Airavata  in  the  midst  of  two  she-elephants.  And  the  dwell- 
ers of  those  woods  beholding  the  heroic  Bharata  prince  in  the 
company  of  his  wives,  armed  with  sword,  arrows,  and  bow, 
encased  in  his  beautiful  armour,  and  skilled  in  all  excellent 
weapons,  regarded  him  as  a  very  god  wandering  amongst  them, 


ADI  PARVA.  337 

And  at  the  command  of  Dhrita-raslifra,  people  were  busy 
in  supplying  Pandu  in  his  retirement  with  every  object  of 
pl-easure  and  enjoyment. 

"  Meanwhile  the  son  of  the  ocean-going  Ganga  heard  that 
king  Devaka  had  a  daughter  endued  with  youth  and  beauty 
and  begotten  upon  a  Sudra  wife.  Bringing  her  from  her 
father's  abode,  Bhisma  married  her  to  Vidura  of  great  wis- 
dom. And  the  Kuru  prince  Vidura  begot  upon  her  many 
children  like  unto  himself  in  accomplishments.  " 

Thus  ends  the  hundred  and  fourteenth  Section  in  the  Sam- 
bhava  of  the  Adi  Parva. 


Section  CXV. 
(Samhhava  Parva  continued.) 

Vaisampayana  said,  "  Meanwhile,  O  Janamejaya,  Dhrita- 
rashtra  begat  upon  Gandhari  an  hundred  sons,  and  upon  a 
Vaisya  wife  another  besides  these  hundred.  And  Pandu  had 
by  his  two  wives  Kunti  and  Madri  five  sons  who  were  greafc 
charioteers  and  who  were  all  begotten  by  the  celestials  for 
the  perpetuation  of  the  Kuru  line.  " 

Janamejaya  said,  "  O  thou  best  of  Brahmanas,  how  did 
Gandhari  bring  forth  these  hundred  sons  and  in  how  many 
years  ?  What  were  also  the  periods  of  life  alloted  to  each  ? 
How  did  Dhrita-rashtra  also  beget  another  son  in  a  Vaisya 
wife  ?  How  did  Dhrita-rashtra  behave  towards  his  loving, 
obedient,  and  virtuous  wife  Gandhari  ?  How  were  also  begot- 
ten the  five  sons  of  Pandu — those  mighty  charioteers — even 
though  Pandu  himself  laboured  under  the  curse  of  the  great 
Rishi  (he  slew)  ?  O  thou  of  ascetic  wealth  and  great  learn- 
ing, tell  me  all  this  in  detail,  for  my  thirst  of  hearing  every- 
thing relating  to  my  own  ancestors  hath  not  been  slaked. " 

Vaisampayana  said,  "  One  day  Gandhari  entertained  with 
respectful  attention  the  great  Dwaipayana  who  came  to  her 
abode  exhausted  Avith  hunger  and  fatigue.  Gratified  with 
Gandhari's  hospitality,  the  Rishi  gave  her  the  boon  she  asked, 
viz,  that  she  should  have  a  century  of  sons  each  equal  unto 
her   lord  in  strength   and   accomplishments.     Sometime   after, 

43 


SS8  MAHABHARATA, 

Gandhari  conceived.,  Slie  bore  the  burden  in  her  womb  for  two 
long  years  without  being  delivered.  And  she  was  greatly 
afflicted  at  this.  It  was  then  that  she  heard  that  Kunti  had 
brought  forth  a  son  whose  splendour  was  like  unto  the  morn- 
ing sun.  Anxious  that  in  her  own  case  the  period  of  gesta- 
tion had  been  so  long,  and  deprived  of  reason  by  grief,  with 
great  violence  she  struck  her  womb  without  the  knowledge 
of  her  husband.  And  thereupon  came  out  of  her  womb,  after 
two  years'  growth,  a  hard  mass  of  flesh  like  unto  an  iron  ball. 
When  she  was  about  to  throw  it  away,  Dwaipayana  learning 
everything  by  his  spiritual  powers,  promptly  came  there,  and 
that  first  of  ascetics  beholding  that  ball  of  flesh  addressed  the 
daughter  of  Suvala  and  said,  'What  hast  thou  done  ?'  Gan- 
dhari without  endeavouring  to  disguise  her  feelings,  addressed 
the  Rishi  and  said,  '  Having  heard  that  Kunti  had  brought 
forth  a  son  like  unto  Suryd  himself  in  splendour,  I  struck 
in  grief  at  my  womb.  Thou  hadst,  O  Rishi,  granted  me  the 
boon  that  I  should  have  an  hundred  sons.  But  here  is  only 
a  ball  of  flesh  for  those  hundred  sons.'  Vyasa  then  said, 
'Daughter  of  Suvala,  it  is  even  so.  But  my  words  can  never 
be  futile.  I  have  not  spoken  an  untruth  even  in  jest.  I  need 
not  speak  of  other  occasions.  Let  an  hundred  pots  full  of 
clarified  butter  be  brought  instantly,  and  let  them  be  placed 
at  a  concealed  spot.  In  the  meantime,  let  cool  water  be 
sprinkled  upon  this  ball  of  flesh.'  " 

Vaisampayana  continued,  "That  ball  of  flesh  then,  sprinkled 
over  with  water,  became,  in  time,  divided  into  an  hundred 
and  ons  parts,  each  about  the  size  of  the  thumb.  These  were 
then  put  into  those  pots  full  of  clarified  butter  that  had  been 
placed  at  a  concealed  spot,  and  were  watched  with  care.  The 
illustrious  Vyasa  then  said  unto  the  daughter  of  Suvala  that 
she  should  open  the  covers  of  the  pots  after  full  two  years. 
And  having  said  this,  and  made  those  arrangements,  the  wise 
Dwaipayana  went  to  the  Himavat  mountains  for  devoting 
himself  to  asceticism. 

"  Then,  in  time,  king  Diiryodhana  was  born  from  among 
those  pieces  of  the  ball  of  flesh  that  had  been  deposited  in 
those  pots.     According  tc   the  order   of  birth,  king  Yudhish- 


ADIPARVA.  839 

tliira  was  the  eldest.  The  news  of  Diiryo'^hana's  birth  was 
carried  to  Bhisma  and  the  wise  Vidura.  The  day  that  the 
haughty  Duryodhana  was  born  was  also  the  birth-day  of  Bhi- 
ma  of  mighty  arms  and  great  prowess. 

"  As  soon  as  Duryodhana   was   born    he    began    to  cry  and 
bray  like  an  ass.     And  hearing  that  sound,  the  asses,  vultures, 
jackals,  and  crows  uttered  their  respective  cries   responsively. 
Violent  winds  began  to  blow,  and   there   were   fires  in  various 
directions.    Then  king  Dhrita-rashtra  in  great  fear  summoning 
Bhisma,  and  Vidura,  and  other  well-wishers  and  all  the  Kurus, 
and   numberless  Brahmanas,  addressed    them    and    said,  'The 
eldest    of  the  princes,  Yudhish-thira,  is    the    perpetuator   of 
our  line.     By  virtue  of  his  birth  he  hath  acquired  the  kingdom. 
We  have  nothing  to  say  to  this.     But  shall  this   my  son    born 
after  him  become  king  ?     Tell  me    truly   what   is   lawful  and 
right  under  these  circumstances.'     As  soon  as  these  words  were 
spoken,  O  Bharata,  jackals  and  other  carnivorous  animals  began 
to  howl  ominously.     And   marking  those   frightful   omens    all 
around,  the   assembled   Brahmanas   and   the   wise  Vidura  re- 
plied, 'O  king,  O  thou  bull  among  men,  when    these   frightful 
omens  are  noticeable  at  the  birth  of  thy   eldest  son,  it   is  evi- 
dent that  he  shall  be  the  exterminator  of  thy  race.     The  pros- 
perity of  all  dependeth  on  his  abandonment.     Calamity   there 
must  be  in   keeping   him.     O  king,  if  thou   abandonest   him, 
there   remain   yet   for    thee   nine  and   ninety    sons !     If  thou 
desirest   the  good  of  thy   race,  abandon   him,  O  Bhai'ata !     O 
king,  do  good  to  the   world   and   thy   own   race  by  casting  off 
this  one  child  of  thine  !     It  hath  been  said  that  the  individual 
shoukl  be  cast  off  for  the  sake  of  the  family ;  that  the   family 
should  be     cast   off  for   the     sake    of  the    village  ;  that   the 
village  may  be   abandoned  for  the  sake  of  the  whole   country  ; 
and  that  the  earth  itself  may  be   abandoned   for    the   sake  of 
the  soul.'     When  Vidura   and   those   Brahmanas  had    said  so, 
king  Dhrita-rashtra  from  affection  for  his  son  had  not  the  heart 
to  follow  that  advice.     Then,  O  king,  within    a   month,  were 
born  a  full  hundred  sons  unto  Dhrita-rashtra   and  a  daughter 
also  in   excess    of  this  hundred.     And   during   the  time    when 
Gandhari  was  in  a  state   of  advanced  pregnancy,  there   was  a 


340  MAHABHARATA. 

maid-servant  of  the  Vaisya  class  who  used  to  attend  on  Phrita- 
rashtra.  During  that  year,  O  king,  was  begotten  upon  her 
Iby  the  illustrious  Dhrita-rashtra  a  son  endued  with  great 
intelligence  who  was  afterwards  named  Yuyutshu.  And  be- 
cause he  was  begotten  by  a  Kshatriya  upon  a  Vaisya  woman, 
he  came  to  be  called  a  Karana. 

"  Thus  were  born  unto  the  wise   Dhrita-rashtra  an  hundred 
sons   who   were   all   heroes     and   mighty    charioteers,    and   a 
daughter  over  and  above  the  hundred,  and  another  son  Yuyut- 
shu  of  great  energy   and   prowess   begotten   upon   a   Vaisya 
woman.  " 

So  ends  the   hundred   and   fifteenth   Section  in  the  Sam- 
bhava  of  the  Adi  Parva. 


Section  CXVI. 

(  Samhhava  Parva  continued.  ) 

Janamejaya   said,  "  O  sinless   one,  thou  hast  narrated    to 
me  from  the  beginning  all  about   the   birth  of  Dhrita-rashtra's 
hundred  sons  owing  to   the   boon  granted   by  the  Kishi.     But 
thou  hast  not  told  me   as  yet  any   particulars   about  the  birth 
of  a  daughter.     Thou   hast   merely  said   that   over  and  above 
the  hundred   sons,  there  was   another   son   named    Yuyutshu 
beo-otten  upon  a  Vaisya  woman,   and  a  daughter.     The  great 
Bishi  Vyasa  of  immeasurable  energy  had  said  unto  the  daugh- 
ter of  the   king   of  Gandhara  that   she     would     become  the 
mother  of  an  hundred  sons.     Illustrious   one,  liow  is  it  that 
thou   sayest,    Gandhari  had   a   daughter   over  and  above  her 
hundred  sons  ?     If  the   ball  of  flesh   had  been   distributed  by 
the  great  Rishi  only   into    an   hundred  parts,  and  if  Gandhari 
did  not  conceive   on  any  other  occasion,  how  then   was  Dush- 
shala  born  ?    Tell   me  this,  O  Rishi !     My  curiosity  hath  been 
great. " 

Vaisampayana  said,  "  0  thou  descendant  of  the  Pandavas, 
thy  question  is  just,  and  I  will  tell  you  how  it  happened.  The 
illustrious  and  great  Rishi  himself,  by  sprinkling  water  over 
that  ball  of  flesh,  began  to  divide  it  into  parts.  And  as  it  was 
being  divided  into  parts,  the  nurse  began   to  take   them   ud 


ADl  PARVA.  341 

and  put  them  one  by  one  into   those   pots   filled  with  clarified 
butter.     While  this  process   Avas   going  on,  the    beautiful   and 
chaste  Gandhari  of  rigid  vows  realising  the    affection   that  one 
feeleth  for  a  daughter  began  to   think    in  her   mind,  'There  ia 
no  doubt  that  I  shall  have  an   hundred    sons.     The  Muni  hath 
said  so.     It  can    never   be   otherwise.     But  I   should  be  very 
happy  if  a  daughter  were  born  unto  me   over  and  above  these 
hundred  sons  and  junior  to   them  all.     My   husband    then  may 
attain  to  those  worlds  that   the    possession  of  daughter's   sons 
conferreth.     Then  again,    the  affectioii  that   women   feel   for 
their  sons-in-law  is  great.     If  therefore  I   obtain    a  daughter 
over  and  above  my  hundred   sons,  then,  surrounded  by   sons 
and   daughter's   sons,  I  may  feel   supremely  blest.     If  I   have 
ever   practised   ascetic   austerities,   if    I    have  ever  given   in 
charity,  if  I  have  ever  performed   the  homa  (through  the  in- 
strumentality of  Brahmanas),  if  I   have  ever  gratified  my   su- 
periors by  respectful   attentions,  then  (as  the   fruit   of  these 
acts)  let  a  daughter  be   born   unto  me  !'     All  this   while   that 
illustrious  and  best  of  Rishis,  Krishna-Dwaipayana  himself  waa 
dividing  the  ball  of  flesh  ;   and  counting  a  full  hundred  of  the 
parts,  he   said  unto   the   daughter  of  Suvala,   'Here  are  thy 
hundred  sons.     I  did  not  speak  aught  unto  thee  that  was  false. 
Here  however  is    one  part  in  excess  of  hundred   intended  for 
giving   thee  a  daughter's   son.     This  part  shall  expand  into  an 
amiable  and  fortunate  daughter,  as   thou  hast  desired.'     Then 
that  great  ascetic  bringing  another  pot  full  of  clarified  butter, 
put  the  part  intended  for  a  daughter  into  it. 

"  Thus  have  I,  0  Bharata,  narrated  unto  thee  all  about  the 
birth  of  Dush-shala.  Tell  me,  O  sinless  one,  what  more  I  am 
now  to  narrate. " 

Thus  ends  the  hundred  and  sixteenth  Section  in  the  Sam- 
bhava  of  the  Adi  Parva. 


Section  CXVII. 
(Samhhava  Pdrva  continued.  ) 

Janamejaya    said,  "Recite,  O    Brahmana,    the     nameg   of 
Dhrlta-rashtra's  sons  according  to  the  order  of  their  births.  " 

Vaisampayana  said,  "  Their   names,  O  king,  according  to 
the   order   of    birth,   are  Duryodhana,  Yuyutshii,  and  Dush- 
shashana :    Dush-saha,    Dush-shala,  Jalasandha,  Sama,  Saha; 
Vinda,  and   Anuvinda  ;  Dad-dharsha,    Suvahu,  Dushpradhar- 
ehana,  Durmarshana,  and  Diirmukha ;  Diishkarna,  and  Kama; 
Vivingsati,    and    Vikarna,    Sliala,  Satwa,  Sulochana,  Chittra, 
and  Upachittra,  Chitraksha,  Charuchitra,  Sarasana ;     Durma- 
da,  and   Durvigaha,  Vivitshn,    Vikatanana ;    Urna-nava,    and 
Simava,  then  Nandaka,  and  Upanandaka ;  Chitra-vana,  Chit- 
travarma,     Suvarma,      Darvilochana;      Ayovahu,     Mahavahu, 
Chitranga,  Chittra-kundala ;  Bhima-vega,  Bhima-vala,  Balaki, 
Bala-vardhana,  XJgrayudha  ;  Bhima,  Kama,  Kanakaya,  Drida- 
yudha,  Dhrida-varma,   Dhrida-kshatra,  Soma-kirti,    Anudara ; 
Dhrida-sandha,  Jarasandha,  Satya-sandha,  Sada,  Suvak,  Ugra- 
srava,  Ugra-sena,  Senani,  Dush-parajaya;    Aparajita,  Kunda- 
shayi,  Vislialaksha,  Duradhara ;  Dhrida-hasta,  Suhasta,  Vata- 
vega,    and   Suvarchas ;     Aditya-ketu,    Vahvashi,    Naga-datta, 
Agra-yayi;    Karachi,    Krathana,  Kundi,    Kunda-dhara,  Dha- 
nurdhara  ;    the   heroes   Ugra,    and   Bhima-ratha,    Viravahu, 
Alolupa;    Abhaya,    and   Raudra-karma,   and   then    he  called 
Dhrida-ratha ;    Anadhrishya,  Kunda-bhedi,   Viravi,    Dhirgha- 
lochana;  Pramatha,  and  Pramathi,  and  the  powerful  Dhirgha- 
roma;     Dhirgha-vahu,     Mahavahu,    Vyudoru,   Kanakadhaja; 
Kundashi,  and  Virajas.     Besides  these  hundred  sons,  there  was 
a  daughter  named  Dush-shala.  All  were  heroes  and  Ati-ratJias, 
and  were   well-skilled  in  war.    All  were  learned  in  the  Vedas, 
and  all  kinds  of  weapons.  And,  0  king,   worthy  wives  were  in 
time   selected   for  all  of  them  by  Dhrita-rashtra  after  proper 
examination.     And  king  Dhrita-rashtra,  O  monarcli,  also  bes- 
towed Dush-shala,  in  proper  time  and  with  proper  rites,  upon 
Jayadratha  (the  king  of  Sindhu).  " 

Thus  ends  the    hundred   and   seventeenth   Section  in  the 
Bambhava  of  the  Adi  Parva. 


Section  CXVIII. 
(  Sdmbhava  Parva  continued.  ) 

^anamejaya  said,  "O  thou  utterer  of  Brahma,  thou  hast 
recited  (everything  about)  the  extraordinary  births,  among 
men,  of  the  sons  of  Dhrita-rashtra  in  consequence  of  the 
Rishi's  grace.  Thou  hast  also  said  \Yhat  their  names  were, 
according  to  the  order  of  birth.  0  Brahmana,  I  have  heard 
all  these  from  thee.  But  tell  me  now  all  about  the  Pan- 
davas.  While  reciting  the  incarnations  on  earth  of  the  celes- 
tials, the  Asuras,  and  beings  of  other  classes,  thou  saidst 
that  the  Pandavas  were  all  illustrious  and  endued  with  the 
prowess  of  gods,  and  that  they  were  incarnate  portions  of  the 
celestials  themselves.  I  desire,  therefore,  to  hear  all  about 
those  beings  of  extraordinary  achievements,  beginning  from 
the  moment  of  their  births,  0  Vaisampayana,  recite  thou 
their  achievements.  " 

Vaisampayana  said,  "  O  king,  one  day  Pandu,  while  roam- 
ing in  the  woods  (on  the  southern  slopes  of  Himavat)  that 
teemed  with  deer  and  wild  animals  of  fierce  disposition,  saw 
a  large  deer  that  seemed  to  be  the  leader  of  a  herd  coupling 
with  its  mate.  Beholding  the  animals,  the  monarch  pierced 
them  both  with  five  of  his  sharp  and  swift  arrows  winged 
with  golden  feathers.  O  monarch,  that  was  no  deer  that 
Pandu  struck  at,  but  a  Rishi's  son  of  great  ascetic  merit  who 
was  couiDling  with  his  mate  in  the  form  of  a  deer.  Pierced 
by  Paudu  while  engaged  in  the  act  of  intercourse,  he  fell 
down  on  the  earth  uttering  cries  that  were  human  and  began 
to  weep  bitterl3^ 

"  The  deer  then  addressed  Pandu  and  said,  'O  king,  even 
men  that  are  slaves  of  lust  and  wrath,  and  void  of  reason, 
and  ever  sinful,  never  commit  such  a  cruel  act  as  this ! 
Individual  judgment  prevaileth  not  against  the  ordinance, 
the  ordinance  prevaileth  against  individual  judgment.  The 
wise  never  sanction  anything  discountenanced  by  the  or- 
dinance. Thou  art  born,  O  Bharata,  in  a  race  that  has  ever 
been   virtuous.     How  is  it,   therefore,  that  even   thou,  suffer- 


344)  .  .^      MAHABHARA.TA. 

ing  thyself  to  be  overpowered  by  passion  and  wrath,  losest 
thy  reason  ?'  Hearing  this,  Pandu  replied,  '  0  deer,  kings 
behave  in  the  matter  of  slaying  animals  of  thy  species 
exactlj^  as  they  do  in  the  matter  of  slaying  foes.  It  behoveth 
thee  not,  therefore,  to  reprove  me  thus  from  ignorance  ?  Ani- 
mals of  thy  species  are  slain  by  open  or  covert  means.  This, 
indeed,  is  the  practice  of  kings.  Then  why  dost  thou  reprove 
me  ?  Formerly,  the  Rishi  Agastya,  while  engaged  in  the 
performance  of  a  grand  sacrifice,  chased  the  deer,  and  devot- 
ed every  deer  of  the  forest  unto  the  gods  in  general.  Thou  hast 
been  slain  pursuant  to  usage  sanctioned  by  such  precedent. 
Wherefore  reprovest  us  then  ?  For  his  especial  sacrifices  Agas- 
tya performed  the  homa  with  fat  of  the  deer.' 

"  The  deer  then  said,  '  O  king,  men  do  not  let  fly  their 
arrows  at  even  their  enemies  when  the  latter  are  unprepared. 
But  there  is  a  time  for  doing  it  (  viz,  after  declaration  of 
hostilities).     Slaughter  at  such  a  time  is  not  censurable.' 

"  Pandu  replied,  'It  is  well-known  that  men  slay  deer 
by  various  effective  means,  without  regarding  whether  the 
animals  are  careful  or  careless.  Therefore,  0  deer,  why  re- 
provest thou  me?' 

"  The  deer  then  said,  '  O  king,  I  do  not  blame  thee  for 
thy  having  killed  a  deer,  or  for  the  injury  thou  hast  done  to 
me  !  But,  instead  of  acting  so  cruelly,  thou  shouldst  have 
waited  for  the  completion  of  my  act  of  intercourse.  What 
man  of  wisdom  and  virtue  is  there  that  can  kill  a  deer  while 
engaged  in  such  an  act?  The  time  of  sexual  intercourse  is 
agreeable  to  every  creature  and  productive  of  good  to  all. 
O  king,  upon  this  my  mate  I  was  engaged  in  the  gratification 
of  my  sexual  desire.  But  that  effort  of  mine  hath  been 
rendered  futile  by  thee!  0  king  of  the  Kurus,  born  as  thou 
art  in  the  race  of  the  Pandavas  ever  noted  for  white  (virtuous) 
deeds,  such  an  act  hath  scarcely  been  fit  for  thee  !  O  Bharata, 
this  act  must  be  regarded  as  extremely  cruel,  deserving  of 
universal  execration,  infamous,  and  sinful,  and  certainly  lead- 
ing to  hell.  Thou  art  acquainted  with  the  pleasures  of  sexual 
intercourse.  Thou  art  acquainted  also  with  the  teachings  of 
morality   and  the   dictates  of  duty.     Like  unto  a  celestial  aa 


ADIPAHVA.  345 

thou  art,  it  behoved  the  3  not  to  do  such  an  act  as  leadeth 
to  hell !  0  thou  best  of  kiugs,  thy  duty  is  to  chastise  all 
who  act  cruelly,  who  are  engnged  in  sinful  practices,  and  all 
who  have  taken  leave  of  religion,  profit,  and  pleasure,  as 
explained  in  the  Shastras.  "What  hast  thou  done,  O  best  of 
men,  in  killing  me  who  have  done  thee  no  offence !  I  am,  O 
king,  a  Muni  that  liveth  on  fruits  and  roots,  though  disguised 
as  a  deer !  I  was  living  in  the  woods  in  peace  with  all.  Thou 
hast  killed  me  yet,  0  king,  for  which  I  will  curse  thee  cer- 
tainly. Cruel  as  thou  hast  been  unto  a  couple  of  opposite 
sexes,  death  shall  certainly  overtake  thee  as  soon  as  thou 
feelest  the  influence  of  desire.  I  am  a  Muni  of  name  Kimiu- 
dama,  possessed  of  ascetic  merit.  I  was  engaged  in  sexual 
intercourse  with  this  deer  because  my  feelings  of  modesty  do 
not  permit  me  to  indulge  in  such  an  act  in  human  society.  la 
the  form  of  a  deer  I  rove  in  tlie  deep  woods  in  the  company 
of  other  deer.  Thou  hast  slain  rae  without  knowing  that  I 
am  a  Brahmana.  The  sin  of  having  slain  a  Brahmana  shall 
not,  tlierefore,  be  thine.  But,  senseless  man,  having  killed  me, 
disguised  as  a  deer,  at  such  a  time,  thy  fate  shall  certainly 
be  even  like  mine  !  When,  having  approached  thy  Avife 
lustfully,  thou  art  united  with  her  even  as  I  had  been  with 
mine,  in  that  very  state  thou  shalt  have  to  go  to  the  world  of 
spirits.  And  that  wife  of  thine  with  wliom  thou  mayst  be 
united  in  intercourse  at  the  time  of  thy  death  shall  also  follow 
thee  with  affection  and  reverence  to  the  domains  of  the  king 
of  the  dead  which  no  one  can  avoid.  Thou  hast  brought 
me  grief  while  I  was  happy.  So  shall  grief  come  to  thee 
while  thou  art  in  happiness.' " 

Vaisampayana  continued,  "  Saying  this,  that  deer,  afflict- 
ed with  grief,  gave  up  life;  and  Pandu  also  was  plunged  iu 
woe  at  the  sight." 

Thus  ends  the  hundred  and  eighteenth  Section  in  the  Sam- 


U 


Section  CXIX.  • 

(Samhhava  Parva  continued.) 

Vaisampayana  said,  "  After   the   death   of  that  deer,  king 
Pandu  Avith  his   Avives  was  deeply  afflicted  and  wept  bitterly. 
And   he   exclaimed,  'The    wicked,  even  if  born   in    virtuous 
families,   deluded    by  their   own  passions,    are  overwhelmed 
with  misery  as  the   fruit  of  their   own  deeds.    I  have  heard 
that  my  father,  though  begotten  by  Shantanu  of  virtuous  soul, 
was  cut  off  while  still  a  youth,   only  because   he  had  become 
a  slave   of  lust.     In  the  soil  of  that   lustful   king,  the   illus- 
trious Rishi   Krishna-Dwaipayana  himself,  of  truthful  speech, 
begot  me.     Son  though  I  am  of  such  a  being,   with  my  wicked 
heart  devoted  to  vice,  I  am   yet   leading  a  wandering   life  in 
the  woods  in  the  chase  of  the  deer  !     Oh,  the   very   gods  have 
forsaken  me  !     I  shall  seek  salvation  now.     The   great  impedi- 
ments  to   salvation  are  the  desire  to  beget  children,  and  the 
other  concerns  of  the  world.     I  shall  now   adopt   the  Brahma- 
charya  mode  of  life  and  follow  in  the  imperishable  wake  of  my 
father  !  I  shall  certainly   bring  my   passions   under   complete 
control  by  severe  ascetic   penances.     Forsaking  my  wives  and 
other  relatives  and  shaving  my  head,  alone  shall  I  wander  over 
the  earth,  begging  for  my  subsistence  from  each  of  these  trees 
standing  here.     Forsaking  every   object  of  affection. and   aver- 
sion, and   covering   my    body  with    dust,  I   shall   make   the 
shelter  of  trees  or   deserted   houses   my  home.     I  shall  never 
yield  to   the  influence  ■of  sorrow   or  joy,  and   I  shall  regard 
slander  and  eulogy  in  the  same  light.     I  shall    not   seek  bene- 
dictions   or   bows.     I  shall   be   in   peace   with  all,  and   shall 
not  accept  gifts.     I  shall   not   mock  anybody    or  contract  my 
brows  at   any   one,  but  shall    be  ever  cheerful  and  devoted  to 
the  good  of  all  creatures.     I  shall   not   harm   any  of  the  four 
orders   of  life   gifted  with    power   of  locomtion  or  otherwise, 
viz,  ovi-parous,    vivi-parous,  worms,    and  vegetables,  but,    on 
the  other  hand,  preserve   an  equality  of  behaviour  towards  all 
as  if  they  were  my  own  children.  Once  a  day  I  shall  beg  of  five 
or  ten  families  at  the  most,  and  if  I  do  not  succeed  in  obtain- 


ADl  PARVA.  *  347 

ing  alms,   I  shall  then  go   without   food.     I  shall   rather   stinfc 
myself  than  beg  more   than    once   of  the   same    person.     If  I 
do  not    obtain  anything  after  completing  my   round  of  seven 
or  ten  houses,  moved   by  covetousness  I  shall   not  enlarge  my 
round.     Whether  I   obtain    or  fail    to    obtain  alms,  I  shall  be 
equally   unmoved   like    a    great  ascetic.     One   loppiug  off  an 
arm  of  mine  with  an  hatchet,  and  one   smearing   another  witb 
sandal-paste,  shall   be    regarded  by  me   equalI3^     I  shall  nob 
wish  prosperity  to  the  one  or   misery  to  the  other.     I  shall  not 
be  pleased  with  life  or  displeased  with   death.     I  shall  neither 
desire  to  live   nor    to  die.     Washing   my   heart   of  all   sins,  I 
shall  certainly   transcend    those     sacred   rites    productive  of 
happiness  that    men   perform    in    auspicious  moments,    days, 
and  periods.     I  shall    also   abstain    from    all  acts   of  peliaion 
and  profit  and  also  those  that  lead    to  the   gratification    of  the 
senses.     And  freed  from    all   sins   and   snares  of  the  world,  I 
shall  be  like  the  wind  subject  to  none.     Treading  in    the  path 
of  fearlessness  and  bearing  myself  in  this  way  I  shall  at   last 
lay  down  my  life.     Destitute  of  the   power  of  begetting  child- 
ren, firmly  adhering  to  the  line  of  duty  I  shall   not  certainly 
deviate  therefrom  in   order   to   tread  in   the  vile   path  of  the 
world  that  is  so  full  of  misery.  Whether  respected  or  disrespect- 
ed in  the   world,  that   man   who   from  covetousness  easteth  on 
others  a  begging  look,  certainly  behaveth    like  a  dog.     (Desti- 
tute as  I  am    of  the    power   of  procreation,  I   sliould  not  cer- 
tainly, from   desire    of  offspring,    solicit     others   to  give   me 
children.) ' " 

Vaisampayana  continued,  "  The  king  having  wept  thus 
in  sorrow,  with  a  sigh  looked  at  his  two  wives  Kunti  and 
Madri,  and  addressing  them  said,  'Let  the  princess  of  Koshalai 
(my  mother),  Vidura,  the  king  with  our  friends,  the  vener- 
able Satyavati,  Bhisma,  the  priests  of  our  family,  illustrious 
Soma-drinking  Brahinanas  of  rigid  vows,  and  all  other 
elderly  citizens  depending  on  us,  be  all  informed,  after  ^being 
prepared  for  it,  that  Pandu  hath  retired  into  the  woods  to  lead 
a  life  of  asceticism.'  Hearing  these  words  of  their  lord  who 
had  fixed  his  heart  upon  leading  a  life  of  asceticism  in  the 
woodS;  both  Kunti  and  Madri  addressed  him    iu    theae  ])roper 


248  mahabhara'ta, 

words  : 'O    thou   bull  of  the   Bharata   race,  there  are  many 

other  modes  of  life  which  thou  canst  adopt  and  in  which  thou 
canst  undergo  the  severest  of  penances  along  with  us  thy 
wedded  wives ;  in  which,  for  the  salvation  of  thy  body  (free- 
dom from  re-birth)  thou  mayst  obtain  heaven  as  thy  reward, 
or  even  become  the  lord  of  heaven !  We  also,  in  the  company 
of  our  lord,  and  for  his  benefit,  controlling  our  passions  and 
biddincT  farewell  to  all  luxuries  shall  subject  ourselves  to  the 
severest  austerities.  0  king,  O  thou  of  great  wisdom,  if  thou 
abandonest  us,  we  shall  then  this  very  day  truly  depart  from 
this  world.' 

"  Pandu  replied,  'If  indeed,  this  your  resolve  springeth 
from  virtue,  then  with  ye  both  I  shall  follow  the  imperishable 
path  of  my  father.  Abandoning  the  luxuries  of  cities  and 
towns,  robed  in  barks  of  trees,  and  living  on  fruits  and  roots, 
I  shall  wander  in  the  deep  woods  practising  the  severest  of 
penances.  Bathing  both  morning  and  evening  I  shall  perform 
the  homa,  I  shall  reduce  by  body  by  eating  very  sparingly 
and  shall  wear  rags  and  skins,  and  bear  knotted  locks  on  my 
head.  Exposing  myself  to  both  heat  and  cold  and  regard- 
less  of  hunger  and  tliirst,  I  shall  reduce  my  body  by  severe 
ascetic  austerities.  Living  in  solitude,  I  shall  give  m3'self  up 
to  contemplation.  I  shall  eat  fruits  ripe  or  raw  that  I  may 
find.  I  shall  offer  oblations  to  the  pitris  and  the  gods  with 
speech,  water,  and  fruits  of  the  wilderness.  I  shall  not  see, 
far  less  harm,  any  of  the  dwellers  of  the  woods  or  any  of  my 
relatives,  or  any  of  the  dwellers  of  cities  and  towns.  Until 
I  lay  down  this  body,  I  sliall  thus  practise  the  severe  ordinances 
of  the  Vana-prastka  scriptures,  always  searching  for  severer 
ones  that  they  may  contain.'  " 

Vaisampayana  continued,  "  The  Kuru  king  having  said 
this  unto  his  wives  gave  away  to  Brahmanas  the  big  jewel 
on  his  diadem,  his  necklace  of  precious  gold,  his  bracelets, 
bis  large  ear-rings,  his  valuable  robes,  and  all  the  ornaments 
of  his  wives.  Then  summoning  his  attendants  he  commanded 
them  saying,  'Return  ye  to  Hastinapore  and  proclaim  unto  all 
that  Pandu  with  his  wives  hath  gone  into  the  woods  abandon- 
ing wealth,  desires,  happiness,  and  even  sexual  appetite.'  Then 


ADIPARVA.  S49 

those  followers  and  attendants  hearing  these  and  other  soft 
words  of  the  king  sent  forth  a  loud  wail,  uttering '  Oh,  we  are 
undone !'  Then  leaving  the  monarch,  with  hot  tears  trick- 
ling down  their  cheeks  they  returned  to  Hastinapore  with 
speed,  carrying  that  wealth  with  them  (that  was  to  be  distri- 
buted in  charity).  Then  Dhrita-rashtra,  that  first  of  men, 
hearing  from  them  everything  that  had  happened  in  the  woods, 
wept  for  his  brother.  He  brooded  over  his  affliction  continually, 
little  relishing  tlie  comfort  of  beds  and  seats  and  dishes. 

"Meanwhile,  the  Kuru  prince  Pandii  (after  sending  away  hia 
attendants),  accompanied  by  his  two  wives,  and  eating  of  fruits 
and  roots,  went  to  the  mountains  of  Naga-shata.  He  next 
went  to  Chaitra-rathd,  and  then  crossed  the  Kala-kuta. 
Finally,  crossing  the  Himavat  he  arrived  at  Gandhamadana. 
Protected  by  Maha-bhutas,  Shidhas,  and  great  Rishis,  Pandu 
lived,  O  king,  sometimes  on  level  ground  and  sometimes  on 
mountain  slopes.  He  then  journeyed  to  the  lake  of  Indra- 
dyumna,  whence  crossing  the  mountains  of  Hansa-kuta  he 
went  to  the  mountain  of  hundred  peaks  and  there  practised 
ascetic  austerities. " 

Thus  ends  the  hundred  and  nineteenth  Section  in  the  Sam- 
bhava  of  the  Adi  Parva. 


Section  CXX. 
(Samhhava  Pavva  continued.) 

Vaisampayana  said,  "  Pandu  possessed  of  great  energy 
then  devoted  himself  to  asceticism.  Within  a  short  time  he 
became  the  favorite  of  the  whole  body  of  the  Shidhas  and  the 
Charanas  residing  there.  And,  O  Bharata,  devoted  to  the 
service  of  his  spiritual  masters,  free  from  vanity,  with  mind 
imder  complete  control  and  the  passions  fully  subdued,  the 
prince,  becoming  competent  to  enter  heaven  by  his  own  energy, 
attained  to  great  (ascetic)  prowess.  Some  of  the  Rishis  would 
call  him  brother,  some  friend,  while  others  cherished  him 
as  their  son.  And,  O  thou  bull  of  the  Bharata  race,  having 
acquii-ed  after  a  long   time  great  ascetic  merit  coupled  with 


350  MAHABHARATA, 

complete   sinlessness,  Pandu   became  even  like  a  BrahmarsM 
(though  he  was  a  Kshatriya  by  birth). 

"  On  a  certain  day  of  the  new  moon,  the  great  Rishis  of 
rigid  vows  assembled  together,  and  desirous  of  beholding 
Brahma  were  on  the  point  of  starting  on  their  expedition. 
Seeing  them  about  to  start,  Pandu  asked  those  ascetics,  sa}ing, 
'Ye  first  of  eloquent  men,  where  shall  ye  go  ?'  The  Rishis 
answered,  'There  will  be  a  great  gathering  today,  in  the  abode 
of  Brahma,  of  celestials,  Rishis,  and  Pitris.  Desirous  of  behold- 
ing the  Self-create  we  shall  go  there  today.' " 

Vaisampayana  continued,  "  Hearing  this,  Pandu  rose  up 
suddenly,  desirous  of  visiting  heaven  along  with  the  great 
Rishis.  Accompanied  by  his  two  wives,  Avhen  he  was  on  the 
point  of  following  the  Rishis  in  a  northerly  direction  from  the 
mountain  of  hundred  peaks,  those  ascetics  addressed  him,  say- 
ing, 'la  our  northward  march,  while  gradually  ascending  the 
king  of  mountains,  we  have  seen  on  its  delightful  breast 
many  regions  inaccessible  to  ordinary  mortals  ;  retreats  also  of 
the  gods,  Gandharvas,  and  Apsaras,  with  palatial  mansions 
by  hundreds  clustering  thick  around  and  resounding  with  the 
sweet  notes  of  celestial  music ;  the  gardens  of  Kuvera  laid 
out  on  even  and  uneven  grounds  ;  banks  of  mighty  rivers,  and 
deep  caverns.  There  are  many  regions  also  on  those  heights 
that  are  covered  with  perpetual  snow  and  are  utterly  destitute 
of  vegetable  and  animal  existence.  In  some  places  the  down- 
pour of  rain  is  so  heavy  that  they  are  perfectly  inaccessible  and 
incapable  of  being  utilised  for  habitation.  Not  to  speak  of 
other  animals,  even  winfred  creatures  cannot  cross  them.  The 
only  thing  that  can  go  there  is  air,  and  the  only  beings,  Sidhas 
and  great  Rishis.  How  shall  these  princesses  ascend  those 
heights  of  the  king  of  mountains  ?  Unaccustomed  to  pain, 
shall  they  not  droop  in  affliction  ?  Therefore,  come  not  with 
us,  0  thou  bull  of  the  Bharata  race  !' 

♦'  Pandu  replied,  'Ye  fortunate  ones,  it  is  said  that  for  the 
sonless  there  is  no  admission  into  heaven.  I  am  sonless  !  In 
affliction  I  speak  unto  ye  !  Ye  whose  wealth  is  asceticism, 
I  am  afflicted  because  I  have  not  been  able  to  discharge  the 
debt  I  owe  to  iny  ancestors  !    It  is  certain  that  with  the 


ADI  PARVA.  351 

iljssolution  of  this  my  body  my  ancestors  perish  !  Men  are 
boru  ou  this  earth  with  four  debts,  viz,  those  due  unto  the 
(deceased)  ancestors,  the  gods,  the  Rishis,  and  other  men.  In 
justice  these  must  be  discharged.  The  wise  have  declared 
that  no  regions  of  bliss  exist  for  them  who  neglect  to  pay 
these  debts  in  due  time.  The  gods  are  paid  (gratified)  by 
sacrifices;  the  Rishis,  by  study,  meditation,  and  asceticism; 
the  (deceased)  ancestors,  by  begetting  children  and  offering  the 
funeral  cake ;  and,  lastly,  other  men,  by  leading  a  humane 
and  inoffensive  life.  I  have  justly  discharged  my  obligations 
to  the  Rishis,  the  gods,  and  other  men.  But  those  others 
than  these  three  are  sure  to  perish  with  the  dissolution  of  my 
body!  Ye  ascetics,  lam  not  yet  freed  from  the  debt  I  owe 
to  my  (deceased)  ancestors  !  The  best  of  men  are  born  in  this 
world  to  beget  children  for  discharging  that  debt.  I  would 
ask  ye,  should  children  be  begotten  in  my  soil  (upon  my 
wives)  as  I  myself  was  begotten  in  the  soil  of  my  father  by  the 
eminent  Rishi  ?' 

"  The  Rishis  said,  '  0  king  of  virtuous  soul,  there  is  pro- 
geny for  thee  in  store,  that  is  sinless  and  blest  with  good  for- 
tune and  like  unto  the  gods  !  We  behold  it  all  with  our  pro- 
phetic eyes  !  Therefore,  0  thou  tiger  among  men,  accomplish 
by  your  own  acts  that  which  destiny  pointeth  at.  Men  of  in- 
telligence, acting  with  deliberation  always  obtain  good  fruits. 
It  behoveth  tiiee,  therefore,  O  king,  to  exert  thyself.  The 
fruits  thou  wouldst  obtain  are  distinctly  visible.  Thou  wouldst 
really  obtain  accomplished  and  agreeable  progeny.'  " 

Vaisampayana  continued,  "  Hearing  these  words  of  the 
ascetics,  Pandu,  remembering  the  loss  of  his  procreative  pow- 
ers owing  to  the  curse  of  the  deer,  began  to  reflect  deeply.  And 
calling  his  wedded  wife  the  excellent  Kunti  unto  him,  he  told 
her  in  private,  '  Strive  thou  to  raise  up  offspring  at  this  time 
of  distress  !  The  wise  expounders  of  the  eternal  religion 
declare  that  a  son,  O  Kunti,  is  the  cause  of  virtuous  fame  in 
the  three  worlds.  It  is  said  that  sacrifices,  gifts  in  charity, 
ascetic  penances,  and  vows  observed  most  carefully,  do  not 
confer  religious  merit  on  a  sonless  man  !  O  thou  of  sweet 
smiles,  knowing  all  this,    I  am  certain  that  sonless   as  I  am,  I 


352  MAHABHARATA. 

shall  not  obtain  regions  of  true   felicity  |     O    thou   timid  one, 
wretch  as  I  was  and  addicted  to  cruel  deeds,  as  a   consequence 
of  the  polluted  life  I  led  my  power  of  procreation  hath   been 
destroyed   by    the   curse  of  the  deer.     The  religious  institutes 
mention  six  kinds   of  sous   that   are  heirs    and  kinsmen,  and 
six  other  kinds  that  are  not  heirs  but  kinsmen.     I  shall   speak 
of  them  presently ;  O  Pritha,  listen  to  me  !     Thy  are   1st,  the 
son  begotten  by  one's  own  self  upon  his    wedded  wife  ;     2nd, 
the  son  begotten  upon  one's  wife    by    an  accomplished  person 
from  motives  of  kindness  ;  3rd,  the   son  begotten   upon   one'a 
wife  by  a  person  for  a  pecuniary    consideration  ;  4th,  the  son 
begotten  upon  the  wife   after   the   husband's   death  ;  5th,  the 
maiden-born  son  (or  piotrlkd-putra)  ;    6th,  the  son   born  of  an 
unchaste  wife  ;  7th,  the  son  given  ;  8th,   the  son  bought  for  a 
consideration  ;  9th,  the  son  self-given  ;  10th,  the  son  received 
with  a  pregnant  bride  ;  11th,  the  brother's  son  ;  and  12th,  the 
son  begotten  upon  a   wife   of  lower   caste.     On    failure  of  off- 
spring of  a  prior  class,  the  mother  should  desire   to   have  off- 
spring of  the  next  class.     At  times  of  distress,  men  solicit  off- 
spring from   accomplished   younger  brothers.     The  Self-create 
Manu  hath  said  that  men  failing  to    have   legitimate   offspring 
of  tiieir  own  may  have  offspring  begotten  upon  their  wives  by 
others,  for  sons  confer  the  higli est  religious   merit.     Therefore, 

0  Kunti,  being  destitute  myself  of  the   power   of  procreation, 

1  command  thee  to  raise  up  good  offspring  by  some  person 
that  is  either  equal  or  superior  to  me  !  0  Kunti,  listen  to  the 
history  of  the  daughter  of  Shara-dandayana  who  was  appointed 
by  her  lord  to  raise  up  offspring  !  That  warrior-dame,  when  her 
season  came  bathed  duly  and  in  the  night  went  out  and  waited 
at  a  spot  where  four  roads  met.  She  did  not  Avait  long 
when  a  Brahmana  crowned  with  ascetic  success  came  there. 
The  daughter  of  Sbara-dandayana  solicited  him  for  offspring, 
and  after  pouring  libations  of  clarified  butter  into  the  fire  (  in 
the  performance  of  the  sacrifice  known  by  the  name  of  Pungs- 
havana)  she  brought  forth  three  sons  that  were  mighty  chario- 
teers and  of  whom  Durjaya  was  the  eldest,  begotten  upon  her 
by  that  Brahmana.  O  thou  of  good  fortune,  do  thou  follow 
that  warrior-dame's  example  at  my   command,  and  speedily 


ADI  PARVA.  353 

raise  up  offspring  from   the   seed   of  some   Brahmana  of  high 
ascetic  merit.'  " 

Thus  ends  the    hundred   and    twentieth   Section  in     the 
Sambhava  of  the  Adi  Parva. 


Section  CXXI. 
(  Sambhava  Pdrva  continued.  ) 

Vaisampayana  said,  "  Thus  addressed,  Kanti  replied  unto 
her  heroic  lord  king  Pandu — that  bull  amongst  the  Kurus — 
saying,  *  0  thou  virtuous  one,  it  behoveth  thee  not  to  say  so 
unto  me  !  I  am,  0  thou  of  eyes  like  lotus-leaves,  thy  wedded 
wife,  and  devoted  to  thee  !  0  Bharata  of  mighty  arms,  thy- 
self shalt,  in  righteousness,  beget  upon  me  children  endued 
with  great  energy.  Then  shall  I  ascend  to  heaven  with  thee  ! 
0  prince  of  the  Kuru  race,  receive  me  in  thy  embraces  for 
begetting  children  !  I  shall  not  certainly,  even  in  imagina- 
tion, accept  any  other  man  except  thee  in  my  embraces  ! 
What  other  man  is  there  in  this  world  superior  to  thee  ?  O 
thou  virtuous  one,  listen  to  this  Pauranic  narrative  that  hath 
been,  0  thou  of  large  eyes,  heard  by  me,  and  that  I  shall  pre- 
sently narrate. 

"'There  was  in  ancient  times  a  kinor  of  the  race  of  Puru, 
known  by  the  name  of  Vyusliitaswa.  He  was  devoted  to 
truth  and  virtue.  Of  virtuous  soul  and  mighty  arms,  on  one 
occasion,  while  he  performed  a  sacrifice,  the  gods  with  Indra 
and  the  great  Rishis  came  to  him.  And  Indra  was  so  intoxi- 
cated with  the  Soma  juice  he  drank,  and  the  Brahmanag 
with  the  large  presents  they  received,  that  both  the  gods  and 
the  great  Rishis  began  themselves  to  perform  evervthino* 
appertaining  to  that  sacrifice  of  the  illustrious  royal  sao-e. 
And  thereupon  Vyushitaswa  began  to  shine  above  all  men  like 
the  sun  appearing  in  double  splendour  after  the  season  of 
frost  is  over.  And  the  powerful  Vyushitaswa  was  endued 
with  the  strength  of  ten  ele])hants.  And  he  soon  enough 
performed  the   liorse-sacrifice,  overthrowincj    O  'best   of 


w 


mon- 


archs,  all  the  kings  of  the  East  and  the  North,  the  West  and 
the  South,  and  exacting   tribute   from   them  all.     There   is  a 

45 


354  MAHABHARATA, 

proverb,  O  thon  best  of  the  Kurus,  that  is  sung  by  all 
reciters  of  the  Puranas,  in  connection  with  that  first  of  all 
men — the  illustrious  Vyushitaswa  ;  Having-  conquered  the 
v/hole  earth  to  the  shores  of  the  sea,  Vyusliitaswa  protected 
every  class  of  his  subjects  like  a  father  clierishing  hia  own 
begotten  sons.  Performing  many  great  sacrifices  he  presented 
much  wealth  to  the  Brahmanas.  And  collecting  jewels  and 
precious  stones  without  limit,  he  made  arrangements  for 
performing  still  greater  ones.  And  lie  performed  also  the 
Agni-shtoma,  and  other  special  Vedic  sacrifices,  extracting 
great  quantities  of  Soma  juice.  And,  O  king,  Vyushitaswa 
had  for  his  dear  wife  Vadra,  the  daughter  of  Kskshivana  and 
unrivalled  on  earth  for  beauty.  And  it  hath  been  heard  by 
us  that  the  couple  loved  each  other  deeply.  KingV3Ushi- 
taswa  was  seldom  separated  from  his  wife.  Sensual  indulgence, 
however,  brouglit  on  an  attack  of  pthisis  and  the  king  died 
within  a  few  days,  sinking  like  the  sun  in  his  glory.  Then 
Vadra,  his  beautiful  queen  was  plunged  in  woe,  and  sonless 
as  she  was,  O  tiger  among  men,  she  wept  in  great  affliction. 
Listen  to  me,  O  king,  as  I  narrate  to  you  all  that  Vadra  said 
with  bitter  tears  trickling  down  her  cheeks, — 0  virtuous  one, 
she  said,  women  serve  no  purpose  when  their  husbands  are 
dead  !  She  who  liveth  after  her  husband  is  dead,  draggeth 
on  a  miserable  existence  that  can  hardly  be  called  life !  O 
thou  bull  of  the  Kshatrij^a  or:ler,  death  is  a  blessing  to  women 
without  husbands.  I  wish  to  follow  the  way  thou  hast  gone  ! 
Be  kind,  and  take  me  witli  thee !  In  thy  absence,  I  ara 
unable  to  bear  life  even  for  a  moment!  Be  kind  to  me,  O 
king,  and  take  me  hence  soon  enough  !  0  tiger  among  men, 
I  shall  follow  thee  over  even  and  uneven  ground.  Thou  hast 
gone  away,  0  b'rd,  never  more  to  return  !  I  shall  follow  thee, 
O  king,  as  thy  own  shadow  !  O  tiger  among  men,  I  will  be 
obedient  to  thee  (as  thy  slave)  and  will  ever  do  what  is 
agreeable  to  thee  and  what  is  for  thy  good  !  O  thou  of  eyes 
like  lotus-leaves,  without  thee,  from  this  day,  mental  agonies 
will  overwhelm  me  and  eat  into  my  heart !  Wretch  that  I 
am,  some  loving  couple  had  doubtless  been  separated  by  me 
iii  former  life  for  which  in  this  I    am  made   to  suffer  the  pangs 


ADIPAKVA.  36^ 

©f  separation  myself  from  thee !  0  king,  that  wretched 
woman  who  liveth  even  for  a  moment,  separated  from  her 
lord,  liveth  in  woe  and  sutferefch  the  pangs  af  liell  even  here! 
Some  loving  couple  had  doubtless  been  separated  by  me  in 
former  life,  as  the  consequence  of  which  sinful  act  I  am  suffer- 
ing this  torture  born  of  my  separation  irom  thee !  O  king, 
from  this  day  I  will  lay  myself  down  on  a  bed  of  Kusa  grass 
and  abstain  from  every  luxury  desiring  once  more  to  behold 
thee  !  0  thou  tiger  among  men,  show  thyself  to  me  !  O  king, 
O  lord,  command  once  more  thy  wretched  and  bitterly  weeping 
wife  plunged  in  woe  ! — '  ^ 

"  Kunti  continued,  'It  was  thus,  0  Pandu,  that  the  beau- 
tiful Vadra  wept  on  the  death  of  her  lord.  And  the  weeping 
Vadra  clasped  in  her  arms  the  corpse  in  anguish  of  heart.  Then 
she  was  addressed  by  an  incorporeal  voice  in  these  words  : — Rise 
up,  O  Vadra,  and  leave  this  place  !  0  thou  of  sweet  smiles,  I 
grant  thee  this  boon.  I  will  beget  offspring  upon  thee.  Lie 
thou  down  with  me  on  thy  own  bed,  after  the  eatamenial  bath, 
on  the  night  of  the  eighth  or  the  fourteenth  day  of  the 
moon. — Thus  addressed  by  the  incorporeal  voice,  the  chaste 
Vadra  did  as  she  was  directed,  for  obtaining  offspring.  And, 
O  thou  bull  of  the  Bharatas,  the  corpse  of  her  husband 
begat  upon  her  seven  children  in  all,  viz,  three  Shalwas  and 
four  Madras.  O  thou  bull  of  the  Bharatas,  do  thou  also 
beget  offspring  upon  me,  like  the  illnstrious  Vyushitaswa, 
in  the  exercise  af  that  ascetic  power  which  thou  possessest !'  " 

Thus  ends  the  hundred  and  twenty  first  Section  in  the  Sara- 
bhava  of  the  Adi  Parva. 


Section  CXXIL 
(  Samhhava  Parva  continued.  ) 

Vaisampayana  said,  "  Thus  addressed  by  his  loving  wife, 
king  Pandu,  well-acquainted  with  all  rules  of  morality,  replied 
in  these  words  of  virtuous  import:  '0  Kunti,  what  thou  hast 
said  is  quite  true.  Vyushitaswa  of  old  did  even  as  thou  hast 
said.  Indeed,  he  was  equal  to  the  celestials  themselves  t 
But  I  shall  now  tell  tbee   about  the   practices  of  old  indicated 


356  MAHABHARATA, 

by  illustrious  Rishis  fully  acquainted  with  every  rule  of 
morality.  O  thou  of  handsome  face  and  sweet  smiles,  women 
formerly  were  not  immured  within  houses  and  dependent 
on  husbands  and  other  relatives.  They  used  to  go  about 
freely,  enjoying  as  best  liked  them.  0  thou  of  excellent 
qualities,  they  did  not  then  adhere  to  their  husbands  faith- 
fully, and  yet,  O  handsome  one,  they  were  not  regarded  sinful, 
for  that  was  the  sanctioned  usage  of  the  times.  That  very 
usage  is  followed  to  this  day  by  birds  and  beasts  without  any 
exhibition  of  jealousy.  That  practice,  sanctioned  by  precedent, 
is  applauded  by  great  Rishis.  And,  0  thou  of  tapering  thighs, 
the  practice  is  yet  regarded  with  respect  amongst  the  northern 
Kurus.  Indeed,  this  usage  so  lenient  to  women  hath  the  sanc- 
tion of  antiquity.  The  present  practice,  however,  (of  women 
being  confined  to  one  husband  for  life)  hath  been  established 
but  lately.  I  shall  tell  thee  in  detail  who  established  it  and 
for  what. 

"  'It  hath  been  heard  by  us  that  there  was  a  great  Rishi 
of  name  Uddalaka.  He  had  a  son  of  name  Shetaketu  who 
also  was  an  ascetic  of  merit.  O  thou  of  eyes  like  lotus  leaves, 
the  present  virtuous  practice  hath  been  established  by  that 
Shetaketu  from  anger.  Hear  thou  the  reason.  One  day,  in 
the  presence  of  Shetaketu's  father,  a  Bralimana  came  and 
catching  Shetaketu's  mother  by  the  hand,  told  her,  Let  us  go. 
Beholding  his  mother  seized  by  the  hand  and  taken  away 
apparently  by  force,  the  son,  moved  by  wrath,  became  very 
indignant.  Seeing  his  son  indignant,  Uddalaka  addressed 
him  and  said,  — Be  not  angry,  O  son  !  This  is  the  practice 
sanctioned  by  antiquity.  The  women  of  all  orders  in  this 
world  are  free.  O  sou,  men  in  this  matter,  as  regards  their 
respective  orders,  act  as  kine. — The  Rishi's  son  Shetaketu, 
however,  disapproved  of  the  usage  and  established  in  the  world 
the  present  usage  as  regards  men  and  women.  It  hath  been 
heard  by  us,  O  thou  of  great  virtue,  that  the  existing  practice 
dates  from  that  period  among  human  beings  but  not  among 
beings  of  other  classes.  Accordingly,  since  the  establishment 
of  the  present  usage,  it  is  sinful  for  women  not  to  adhere  to 
their  husbands.     Women  transgressing  the   limits   assigned  by 


ADI  PARVA.  357 

the  RishI  become  guilty  of  slaying  the  embr}-©.  And  men  too 
violating  a  chaste  and  loving  wife  who  hath  from  her  maiden- 
hood observed  the  vow  of  purity  become  guilty  of  the  same 
sin.  The  woman  also  who,  being  commanded  by  her  husband 
to  raise  up  offspring  refuses  to  do  his  bidding,  becometh  equally 
sinful. 

Thus,  O    timid   one,  was  the  existing  usage  established 
of  old  by  Shetaketu  the  son  of  Uddalaka  in    defiance   of  anti- 
quity.    O  thou  of  tapering    thighs,   it  hath    also    been  heard 
by  us   that  Madayanti    the   wife   of  Saudasa,    commanded  by 
her   husband  to   raise    up    offspring,    went   unto    the   Rishi 
Vashishta.     And  going   unto   him,   the   handsome   Madayanti 
obtained  a  son  named  Asmaka.     She   did    this,  moved  by   the 
desire  of  doing   good    to   her   husband.     O    thou    of  eyes  like 
lotus  leaves,  thou  knowest,    timid  girl,  how  we  ourselves,  for 
the  perpetuation  of  the    Kuru    race,    were   begotten  by  Krish- 
na-Dwaipayana.     O    thou   faultless  one,    beholding   all   these 
precedents,  it  behoveth  thee    to   do  my    bidding,    which  is  not 
inconsistent  with  virtue.     O  princess  devoted  to  thy   husband, 
it  hath  also  been  said  by    those   acquainted    with   the  rules  of 
virtue  that  a  wife  when  her  season  cometh  must  ever   seek  her 
husband,  though  at  other   times   she    deserveth   liberty.     The 
wise  have  declared   this   to  be    the    ancient  practice.     But  be 
the  act  sinful  or  sinless,  those  acquainted  with   the  Vedas  have 
declared  that    it    is    the   duty   of    wives    to  do    what    their 
husbands  bid  them  do.     Especially,  0  thou  of  ftiultless  features 
I    who  am   deprived    of    the   power   of    procreation,    having 
yet  become  desirous  of  beholding  offspring,  deserve  the  more 
to   be  obeyed   by   thee.     O   amiable   one,  joining   my    handa 
furnished  with   rosy  fingers,  and   making  of  them  a  cup   as  of 
lotus  leaves,  I  place  them  on    my   head  to  propitiate  thee  !     O 
thou  of  fair  locks,  it  behoveth    thee    to   raise   up  offspring,    at 
my    command,  by    the    instrumentality  of  some    Brahmana 
possessed   of  high   asectic   merit !     For    then,  owing   to   thee 
O  thou  of  fair  hips,  I  may  go    the   way   that   is   reserved  for 
those  that  are  blessed  Avith  children  '  " 

Vaisampayana  continued,  "  Thus   addressed   by   Pandu— 
that -subjugator   of  hostile  cities— the  handsome  Kunti,  ever 


358  MAHABHARATA. 

attentive  to  what  was  agreeable  and  beneficial  to  her  lord, 
then  replied  unto  him,  saying,  'In  my  girlhood,  O  lord,  I  was 
in  my  father's  home  engaged  in  attending  upon  all  guests.  I 
used  to  wait  respectfully  upon  Brahmanas  of  rigid  vows  and 
great  ascetic  merit.  One  day  I  gratified  with  my  attentions  that 
Brahmana  whom  people  call  Durvasa,  of  mind  under  full  control 
and  possessing  knowledge  of  all  the  mysteries  of  religion. 
Pleased  with  my  services,  that  Brahmana  gave  me  a  boon  in  the 
form  of  a  mantra  (formula  of  invocation)  for  calling  to  my 
presence  any  one  of  the  celestials  I  liked.  And  the  Rishi 
addressing  me  said, — Any  one  among  the  celestials  whom  thoit 
callest  by  this,  shall,  O  girl,  approach  thee  and  be  obedient 
to  thy  will,  whether  he  liketh  it  or  not.  And,  0  princess, 
thou  shalt  also  have  offspring,  by  his  grace. — 0  Bharata,  that 
Brahmana  told  me  this  when  I  was  in  my  father's  home.  The 
words  uttered  by  the  Brahmana  could  never  be  false.  The 
time  also  hath  come  when  they  may  yield  fruit.  Commanded 
by  thee,  O  royal  sage,  I  can  by  that  mantra  summon  any  of 
the  celestials,  so  that  Ave  may  have  good  children.  O  thou 
foremost  of  all  truthful  men,  tell  me  which  of  the  celestials 
I  shall  summon.  Know  that  as  regards  this  matter  I  await  your 
commands.' 

"Hearing  this,  Pandu  replied,  '0  thou  handsome  one,  strive 
thou  duly  this  very  day  to  gratify  our  wishes  !  Fortunate 
one,  summon  thou  the  god  of  Justice !  He  is  the  most 
virtuous  of  the  celestials.  The  god  of  justice  and  virtue  will 
never  be  able  to  pollute  us  Avith  sin.  The  world  also,  O 
beautiful  princess,  will  then  think  that  what  we  do  can  never 
be  unholy.  The  son  also  that  we  shall  obtain  from  him  shall  in 
virtue  be  certainly  the  foremost  among  the  Kurus.  Begotten 
by  the  god  of  justice  and  morality,  he  would  never  set  his 
heart  upon  anything  that  is  sinful  or  unholy.  Therefore,  O 
thou  of  sweet  smiles,  steadily  keeping  virtue  before  thy  eyes, 
and  duly  observing  holy  vows,  summon  thou  the  god  of 
justice  and  virtue  by  the  help  of  thy  solicitations  and  in- 
cantations !'  " 

Vaisampnyana    corrtinued,  "  Then     Kunti,  that    best     of 
women,    thus  addressed"  by   her  lord,  said,  'So  be  it.'    And 


ADl  PARVA.  359 

"feowing   down   to    liim    and   reverently  circumambulating  his 
person,  she  resolved  to  do  his    bidding.  " 

Thus  ends  the    hundred  and  twenty  second  Section   in    the 
Sarabhava  of  the  Adi  Parva, 


Section  CXXIIL 

(  Samhhava  Parva  continued.  ) 

Vaisampayana  said,  "  O  Jauamejaya,  when  Gandhari's 
conception  had  been  a  full  year  old,  it  was  then  that  Kunti 
summoned  the  eternal  god  of  justice  to  obtain  oftspring  from 
him.  And  she  offered,  without  loss  of  time,  sacrifices  unto 
tiie  god  and  began  to  duly  repeat  the  formula  that  Durvasa 
had  imparted  to  her  sometime  before.  Then  the  god,  over- 
powered by  her  incantations,  arrived  at  the  spot  where  Kunti 
was,  seated  on  his  car  resplendent  as  the  sun.  Smiling  he 
asked,  'O  Kunti,  what  am  I  give  thee  V  And  Kunti  too,  smiling 
in  her  turn,  replied,  'Thou  must  even  give  me  offspring  !' 
Then  the  handsome  Kunti  was  united  (in  intercourse)  with 
the  god  of  justice  in  his  spiritual  form  and  obtained  from  him 
a  son  devoted  to  the  good  of  all  creatures.  And  she  brou"^hb 
forth  this  excellent  child,  who  lived  to  acquire  great  fame,  at 
the  eighth  Muhurta  called  Avijit,  of  the  hour  of  noon  of  that 
very  auspicious  day  of  the  eighth  month  (Kartik)  viz,  the  fifth 
of  the  lighted  fortnight,  when  the  star  Jeshtha  in  conjunction 
with  the  moon  was  ascendant.  And  as  soon  as  the  child  was 
born,  an  incorporeal  voice  (in  the  skies)  said,  'This  child  shall 
be  the  best  of  men — the  foremost  of  those  that  are  virtuous. 
Endued  with  great  prowess  and  truthful  in  sjieech,  he  shall 
certainly  be  the  ruler  of  the  Earth.  And  this  first  child 
of  Pandu  shall  be  known  by  the  name  of  Yudhish-thira. 
Possessed  of  prowess  and  honesty  of  disposition,  he  shall  be 
a  famous  king,  known  throughout  the  three  worlds.' 

"  Pandu,  having  obtained  that  virtuous  sou,  again  address- 
ed his  wife  and  said,  'The  wise  have  declared  that  a  Kshatriya 
must  be  endued  with  physical  strength,  otherwise  he  is  no 
Kshatriya.  Therefore,  ask  thou  for  an  offspring  of  superior 
strength.'     Thus  commanded  by  htr  lord,  Kunti  then   invoked 


360  MAHABHARATA. 

Vayu.  And  the  mighty  god  of  wind,  tlius  invoked,  came 
unto  her,  riding  upon  a  deer,  and  said,  '  What,  O  Kunti,  am 
I  to  give  thee  ?  Tell  me,  what  is  in  thy  heart  V  Smiling 
in  modesty,  she  told  him,  '  Give  me,  O  best  of  celestials,  a 
child  endued  with  great  strength  and  largeness  of  limbs  and 
capable  of  humbling  the  pride  of  everybody  !'  The  god  of 
wind  thereupon  begat  upon  her  the  child  afterwards  known 
as  Bhima  of  mighty  arms  and  fierce  prowess.  And  upon  the 
birth  of  that  child  endued  with  extraordinary  strength,  an 
incorporeal  voice,  O  Bharata,  as  before,  said,  'This  child  shall 
be  the  foremost  of  all  endued  with  strength.'  I  must  tell  you, 
O  Bharata,  of  another  wonderful  event  that  occured  on  the 
birth  of  Vrikodara  (Bhima).  Falling  from  the  lap  of  his 
mother  upon  the  mountain's  breast,  the  violence  of  the  fall 
broke  into  fragments  the  stone  upon  which  he  fell  without  his 
infant  body  being  injured  in  the  least.  And  he  fell  from  his 
mother's  lap,  because  Kunti,  frightened  by  a  tiger,  had  risen 
up  suddenly,  unconscious  of  the  child  that  lay  asleep  on 
her  lap.  And  as  she  had  risen,  the  infant,  of  body  hard  as  the 
thunder-bolt,  falling  down  upon  the  mountain's  breast,  broke 
into  an  hundred  fragments  the  roc^y  mass  upon  which  he 
fell.  And  beholding  this,  Pandu  wondered  much.  And  it  so 
happened  that  that  very  day  on  which  Vrikodara  was  born,  was 
also,  O  best  of  Bharatas,  the  birth-day  of  Duryodhana,  who 
afterwards  became  the  ruler  of  the  whole  earth. 

"  After  the  birth  of  Vrikodara,  Pandu  again  began  to 
think,  'How  am  I  to  obtain 'a  very  superior  son  who  shall 
.achieve  world-wide  fame  ?  Everything  in  the  world  dependeth 
on  Destiny  and  Exertion.  But  Destiny  can  never  be  fulfilled 
except  by  timely  exertion.  It  hath  been  heard  by  us  that 
Indra  is  the  chief  of  the  gods.  Indeed,  he  is  endued  with 
immeasurable  might  and  energy  and  prowess  and  glory.  Gra- 
tifying him  with  my  asceticism,  I  shall  obtain  from  him  a  son 
of  great  strength.  Indeed,  the  son  he  giveth  me  must  be  supe- 
rior to  all  and  capable  of  vanquishing  in  battle  all  men  and 
creatures  other  than  men.  I  shall,  therefore,  practise  the 
severest  austerities  with  heart,  deed,  and  speech.' 

"After  this,  the  Kuru  king  Pandu  taking  counsel  with  the 


ADIPARVA.  361 

great  Rising  commanJeJ  Kunti  to  observe  an  auspioious  vow 
for  oae  full  year,  wliile  he  himself  commenced,  O  Bharata,  to 
stand  upon  one  leg  from  morning  to  evening,  and  practise 
other  severe  austerities  with  mind  rapt  in  meditation,  for 
gratifying  the  lord  of  the  celestials. 

"  It  was  after  a  long  time  that  Indra  (gratified  with  such 
devotion)  approached  Pandu  and  addressing  him,  said,  '  I  shall 
give  tiiee,  O  king,  a  son  who  will  be  celebrated  all  over  the 
three  worlds  and  who  will  promote  the  welfare  of  Brahmanas, 
kine,  and  all  honest  men.  The  son  I  shall  give  thee  will  be 
the  sraiter  of  the  wicked  and  the  delight  of  friends  and  rela- 
tives. Foremost  of  all  men,  he  will  be  an  irresistible  slayeu 
of  all  foes.'  Thus  addressed  by  V^sava,  the  virtuous  king  of 
the  Kuru  race,  well  recollecting  those  words,  said  unto  Kunti, 
'  Fortunate  one,  thy  vow  hath  been  successful.  The  lord 
of  the  celestials  hath  been  gratified,  and  is  willing  to  give 
thee  a  son  such  as  thou  desirest,  of  super-human  achieve- 
ments and  great  fame.  He  will  be  the  oppressor  of  all 
enemies  and  possessed  of  great  wisdom.  Endued  with  a 
great  soul,  in  splendour  equal  unto  the  Sun,  invincible  ia 
battle,  and  of  great  achivements,  he  will  also  be  extremely 
handsome.  0  thou  of  fair  hips  and  sweet  smiles,  the  lord 
of  the  celestials  hath  become  graceful  to  thee.  Invoking 
him  bring  thou  forth  a  child  who  will  be  the  very  home  of 
all  Kshatriya  virtues  !'  " 

Vaisampayana  continued,  "  The  celebrated  Kunti,  thus 
addressed  by  her  lord,  invoked  Sakro,  who  thereupon  came 
unto  her  and  begat  him  who  was  afterwards  called  Arjuna. 
And  as  soon  as  this  child  was  born,  an  incorporeal  voice,  loud 
and  deep  as  that  of  the  clouds  and  filling  the  whole  welkin, 
distinctly  said,  addressing  Kunti  in  the  hearing  of  every 
creature  dwelling  in  that  asylum,  'This  child  of  thine,  O 
Kunti,  will  be  equal  unto  Kartyavirya  in  energy,  and  Shiva 
in  prowess !  Invincible  like  Sakra  liimself,  he  will  spread 
thy  fame  far  and  wide  !  As  Vishnu  (the  youngest  of  Aditi's 
sons)  had  enhanced  Aditi's  joy,  so  shall  this  child  enhance  thy 
joy!  Subjugating  the  Madras,  the  Kurus  along  with  the 
Somakas,  and   the    peoples    of  Chedi,  Kashi,  and    Kaiusha, 

46 


362  BIAHABHARATA, 

he  will  support  the  prosperity  of  the  Knrns.  ( Smfeitecl 
with  libations  at  the  sacrifice  of  king  Shwetaki),  Agni  will 
derive  great  gratificatiou  from  the  fat  of  all  creatures  dwell- 
ing in  the  Kliandava  woods  (to,  be  burnt  down)  by  the  might 
of  this  one's  arms.  This  mighty  hero,  vauquisliing  all  tlie 
effiminate  monarchs  of  the  earth,  will,  with  his  brothers,  per- 
form three  great  sacriiices.  In  prowess,  O  Kunti,  he  will  be 
eA'en  as  Jamadagnya  or  Vishnu.  The  foremost  of  all  men 
endued  with  prowess,  he  will  achieve  great  fame.  He  will 
gratify  in  battle  (by  his  heroism)  Shankara,  the  god  of  gods 
(Mahadeva),  and  will  receive  from  him  the  great  weapon 
named  Pashupata.  This  thy  son  af  mighty  arms  will  also 
s-iay,  at  the  command  of  Indra,  those  Duityaa  called  the 
!Nivata-kavachas  who  are  the  enemies  of  the  gods.  He  will 
also  acquire  all  kinds  of  celestial  weapons,  and  this  bull  among 
men  will  also  retrieve  the  fallen  fortunes  of  his  race.' 

"  Kunti  heard  these  extraordinary  words  while  in  the  lying- 
inxoora.  And  hearing  those  words  uttered  so  loudly,  the  \ 
ascetics  dwelling  on  that  mountain  of  hundred  peaks,  and  the 
celestials  with  Indra  sitting  on  their  curs,  became  exceedingly 
glad.  The  sounds  of  the  (invisible)  DiMirZitw  filled  the  entire 
welkin.  There  were  shouts  of  joy,  and  the  whole  region  was 
covered  with  flowers  showered  down  by  invisible  agents.  The 
various  tribes  of  celestials,  assembled  together,  began  to  offer 
their  respectful  adorations  to  the  son  of  Pritha.  The  sons  o-f 
Kadru  (Nagas),  the  sons  of  Vinata,  the  Gandharvas,  the 
Apsaras,  the  lords  of  the  creation,  and  the  seven  great  Rishis, 
viz,  Bharadwaja,  Kasyapa,  Gautama,  Viswamitra,  Jamadagni, 
Vashishta,  and  the  illustrious  Atri  who  illumined  the  world 
of  old  when  the  Sun  was  lost,  all  came  there.  And  Marichi, 
Angira,  Pulasta,  Pulaha,  Kratu,  the  lord  of  creation  Daksha, 
the  Gandharvas  and  Apsaras,  came  there  also.  The  various 
tribes  of  Apsaras,  decked  with  celestial  garlands  and  every 
ornament,  and  attired  in  fine  robes,  came  there  and  danced 
in  joy,  chaunting  the  praises  of  Vivatsii  (Arjuna).  All  around, 
the  great  Rishis  began  to  utter  propitiatory  formulae.  And 
Tumvuru  accompanied  by  the  Gandiiarvas  began  to  sing  in 
charming  notes.     And  B  imasenaand  Ugra-sena,  Urnayu  and 


ADl  PARVA.  S63 

AnagTia,  Gopati  and  Dlirita-rashtra,  Snrya  and  Varcha  the 
eighth,  Yuf^apa  and  Trinapa,  Karslmi,  Nandi  and  Chitra-ratha, 
Shalishira  the  thirteenth,  Parjanya  the  fourteenth,  Kali  the 
fifteenth,  and  Narada  the  sixteenth  in  this  list,  Sad-dha,  Vri- 
had-dlia,  Vrihaka,  Karala  of  great  soul,  Brahmachari,  Vahu- 
guna,  Suvarna  of  great  fame,  ViswavjiKu,  Bhumanyu,  Sii- 
chandra,  Sham,  and  the  celebrated  tribes  of  Haha  and  Huhii 
both  gifted  with  wonderful  melody  of  voice,,  these  celestial 
Gandharvas,  0  king,  all  went  there.  Many  illusfrions  Apsa- 
ras  also  of  large  eyes,  decked  in  every  ornament,  came  there 
to  dance  and  sing.  And  Anuchana  and  Anavadya,  Guna- 
mukhya  and  Gunavara,  Adrika  and  Soma,  Misra-keshi  and 
Alamvusha,  Marichi  and  Shuchika,  Vidynt-parua  and  Tilot- 
tama  and  Amvika,  Lakshmana,  Kshema,  Devi,  Rambba, 
Manorama,  Ashita,  Suvahu,  Supria,  Suvapii,  Pundarika,  Su- 
gandha,  Surasa,  Pramathini,  Kamya,  and  Sharadhvati,  all 
danced  there  together.  And  Menaka,  Saha-janya,  Karnika, 
Punjika-sthala,  Ritu-sthala,  Ghritachi,  Viswachi,  Purva-chiti, 
the  celebrated  Umlocha,  Pramlocha  the  tenth,  and  Urvashi 
the  eleventh, — these  large-eyed  dancing-girls  of  heaven  came 
there  and  sang  in  chorus.  And  Dhata  and  Aryama  and  Mitra 
and  Varuna  and  Angsha,  and  Vaga,  and  Indra,  Vivaswan, 
Pusha,  Tashta,  and  Parjanya  or  Vishnu, — these  twelve  Adityas, 
and  the  Pavakas  came  there  to  glorify  Pandu's  son.  And, 
O  king,  Mirga-vyada,  Sarpa,  the  celebrated  Niriti,  Ajaika-pada, 
Ahi-vradhna,  Pinaki,  Dahana,  Iswara,  Kapali,  Sthanu,  and  the 
illustrious  Bhagavana, — these  eleven  Rudras  also  came  there. 
And  the  twin  Aswinas,  the  eight  Vasus,  the  mighty  Marutaa, 
the  VJswa-devas,  and  the  Sadhyas,  also  came  there.  And 
Karkotaka,  Vasuki,  Kachchapa,  Kunda,  and  the  great  Naga 
Takshaka, — these  mighty  and  wrathful  snakes  possessed,  of 
high  ascetic  merit,  also  came  there.  And  Tarkshya,  Arishta- 
nemi,  Garuda,  Asita-dhaja, — these  and  many  other  Nagas 
came  there.  And  Aruna  and  Arnni  and  other  sous  of  Vinata 
also  came  there.  It  was  only  the  great  Risliis  crowned  with 
ascetic  success  and  not  others  that  saw  thofie  celestials  and 
other  beings  seated  on  their  rars  or  waiting  on  the  mountain 
peaks.     Those  best  oi  Munis  beholding  that    wonderful   sight) 


S64  MAHABHARATA. 

became  amazed,  and  their  love  and  affection  for  the  childreti 
of  Paudu  were  in  consequence  enhanced. 

"  The  celebrated  Pandu,  tempted  by  the  desire  of  having 
more  cliildren,  wished  to  speak  again  unto  his  wedded  wife 
(for  invoking  some  other  god).  But  Kunti  addressed  him,  say- 
ing, '  The  wise  do  not  sanction  a  fourth  delivery  even  in  a 
season  of  distress.  The  woman  having  intercourse  with  four 
different  men  is  called  a  Shairini,  while  she  having  inter- 
course witli  five  becometh  a  harlot.  Therefore,  0  learned  one, 
well  acquainted  as  thou  art  with  the  scripture  on  this  subject, 
why  dost  thou,  beguiled  by  the  desire  of  offspring,  tell  me  so 
in  seeming  forsfetfulness  of  the  ordinance  ?'  " 

Thus  ends  the  hundred  and  twenty-third  Section  in  the 
Sambhava  of  the  Adi  Parva. 


Section  CXXIV. 
(Samhhava  Parva  continued.) 

Vaisampayana  said,  "  After  the  birth  of  Kunti'a  sons  and 
after  the  hundred  sons  also  of  Dhrita-rashtra  were  born,  the 
daughter  of  the  king  of  Madra  privately  addressed  Pandu, 
saying,  'O  thou  slayer  of  all  foes,  I  have  no  complaint  even 
if  thou  art  unpropitious  to  me  !  I  have,  0  sinless  one,  also 
no  complaint  that  though  by  birth  I  am  superior  to  Kunti 
yet  I  am  inferior  to  her  in  station !  I  do  not  grieve,  O 
thou  of  the  Kuru  race,  that  Ghandhari  hath  obtained  an 
hundred  sons !  This,  however,  is  my  great  grief  that  while 
I  and  Kunti  are  equal,  I  should  be  childless  while  it  should 
so  chance  that  thou  shouldst  have  offspring  by  Kunti !  If 
the  daughter  of  Kunti-bhoja  should  so  provide  that  I  should 
have  offspring,  she  would  then  be  really  doing  me  a  great 
favor  and  benefiting  thee  likewise.  She  ia  my  rival.  There- 
fore am  I  ashamed  of  soliciting  any  favor  of  her.  If  thou  art, 
O  king,  be  propitiously  inclined  to  me,  then  ask  thou  her  to 
grant  my  desire !' 

"  Hearing  her,  Pandu  replied,  'O  Madri,  I  do  revolve  this 
matter  often  in  my  own  mind.  But  I  had  hitherto  hesitated 
to  tell  thee   anything,  not  knowing   how  you   would  receive 


ADIPAUVA.  S65 

it.  Now  that  I  know  what  your  wishes  are,  I  shall  cer- 
tainly strive  after  that  end.  I  think  that  asked  by  me  she  will 
not  refuse.' " 

Vaisarapayana  continued,  "  After  this,  Pandu  addressed 
Kund  in  private,  saying,  'O  Kiinti,  grant  me  some  more 
offspring  for  the  expansion  of  my  race,  and  benefit  thou  the 
world  !  O  blessed  one,  provide  tiiou  that  I  myself,  my  ances- 
tors, and  thine  also,  may  always  liave  offered  to  us  the  funeral 
cake  !  O,  do  what  is  beneficial  to  me,  and  grant  me  and  the 
•world  what,  indeed,  is  tlie  best  of  benefits  !  O,  do  what, 
indeed,  may  he  difficult  for  thee,  moved  by  the  desire  of 
achieving  undying  fame !  Behold,  Indra,  even  though  he 
Iiath  obtained  the  sovereignty  of  the  celestials,  doth  yet,  for 
fame  alone,  perform  sacrifices  !  0  handsome  one,  Brahmanas, 
well  acquainted  with  the  Vedas,  and  having  achieved  high 
ascetic  merit,  do  yet,  for  fame  alone,  approach  their  spiritual 
masters  with  reverence  !  So  also  all  royal  sages  and  Brahmana3 
possessed  of  ascetic  wealth  have  achieved,  for  fame  only,  the 
most  difficult  of  ascetic  feats !  Therefore,  O  thou  blameless 
one,  rescue  thou  this  Madri  as  by  a  raft  (by  granting  her  the 
means  of  obtaining  offspring,)  and  achieve  thou  imperishable 
fame  by  making  her  a  mother  of  children  !' 

"  Thus  addressed  by  her  lord,  Kuuti  readily  yielded,  and 
said  unto  Madri,  'Think  thou,  Avithout  loss  of  time,  of  some 
celestial,  and  thou  shalt  certainly  obtain  from  him  a  child 
like  unto  him.'  Reflecting  for  a  few  moments,  Madri  then 
thought  of  the  twin  Aswinas.  Those  celestials  coming  unto 
her  with  speed  begat  upon  her  two  sons  that  were  twins  named 
Nakula  and  Sahadeva,  unrivalled  on  earth  for  personal  beauty. 
And  as  soon  as  they  were  born,  an  incorporeal  voice  said, 
'These  twins  in  energy  and  beauty  shall  transcend  even  the 
twin  Aswinas  themselves.'  Indeed,  possessed  of  great  energy 
and  wealth  of  beauty  they  illumined  the  whole  region. 

"  O  king,  after  all  the  children  were  born,  the  Rishis 
dwelling  on  the  mountain  of  hundred  peaks,  uttering  blessings 
on  them  and  affectionately  performing  the  first  rites  of  birth, 
bestowed  appellations  on  tliem.  The  eldest  of  Kunti's  child- 
ren was  called   Yudhish-thira,  the  second  Bhima-sena,  and  the 


366  MAHABHARATA. 

third  Arjuna.  And  of  Madri's  sons,  the  first-born  of  the  twins 
was  called  Nakula,  and  the  next  Sahadeva.  And  those  best  of 
the  Kurus,  born  at  intervals  of  one  year  after  one  another, 
looked  like  an  embodied  period  of  five  years.  And  king 
Pandu  beholding  his  children  of  celestial  beauty  and  endued 
with  super-abundaut  energy,  great  strength  and  prowess,  and 
largeness  of  soul,  rejoiced  exceedingl}'.  And  tiie  children 
became  great  favourites  of  the  Rishia,  as  also  of  their  wives-, 
dwelling  on   the   mountain  of  hundred  peaks. 

"  Sometime  after  Pandu  again  requested  Kunti  on  belialf 
of  Madri.  Addressed,  O  king,  by  her  lord  in  private,  Kunti 
replied,  'Having  given  her  the  formula  of  invocation  only 
once,  she  hath,  O  king,  managed  to  obtain  two  sons.  Have 
I  not  been  thus  deceived  by  her  ?  I  fear,  0  king,  that  she 
will  soon  surpass  me  in  the  number  of  her  children  !  Thi9, 
indeed,  is  the  way  of  all  wicked  women  !  Fool  that  I  was  I 
did  not  know  that  by  invoking  twin  gods  I  could  obtain  at  one 
birth  twin  children,  I  beseech  thee,  0  king,  do  not  command 
me  any  further  !    Let  this  be  the  boon  granted  to  me  ! ' 

"  Thus,  0  king,  were  born  unto  Panda  five  sons  begotten 
by  the  celestials,  endued  with  great  strength  and  who  all 
lived  to  achieve  great  fame  and  expand  the  Kuru  race.  Each 
bearing  every  auspicious  mark  on  his  person,  handsome  like 
Soma,  proud  as  the  lion,  well-skilled  in  the  use  of  the  bow, 
and  of  leonine  tread,  breast,  heart,  eyes,  neck,  and  prowess, 
those  foremost  of  men,  resembling  the  celestials  themselves 
in  might,  began  to  grow  up.  And  beholding  them  and  their 
virtues  expandiug  with  years,  the  great  Rishis  dwelling  on 
that  sacred  mountain  capt  with  snow  were  filled  with  wonder. 
And  the  five  Paudavas  and  the  hundred  sons  of  Dhrita-rashtra — 
expanders  of  the  Kuru  race — grew  up  rapidly  like  an  assemblage 
of  lotuses  in  a  lake." 

Thus  euds  the  hundred  and  twenty-fourth  Section  in  the 
Sambbava  of  the  Adi  Parva. 


Section  CXXV. 

(Samhhava  Parva  continued,) 

Vaisampayana  said,  "  Beholding  his  five  handsome  sons 
growing  up  before  him  in  that  o;reat  forest  on  the  charming 
mountain  slope,  Paudu  felt  the  lost  might  of  his  arms  once 
more  revive.  One  day  in  the  season  of  spring  which  maddena 
every  creature,  the  king,  accompained  by  his  wife  (Madri), 
began  to  rove  in  the  woods  where  every  tree  had  put  forth 
new  blossoms.  He  beheld  all  around  Palashas  and  Tilakas 
and  Mangoes  and  Channpahas  and  Asohas  and  Kesharas  and 
Atimuhtas  and  Kuriivahas  Avith  swarms  of  maddened  bees 
sweetly  humming  about.  And  there  were  flowers  of  blossom- 
ing Parijatas  with  the  Kohila  pouring  forth  its  melodies  from 
under  every  twig  and  echoing  with  the  sweet  hum  of  the 
black  bee.  And  he  beheld  also  various  other  kinds  of  trees  bent 
down  with  the  weight  of  their  flowers  and  fruits.  And  there 
■were  also  many  fine  pieces  of  water  overgrown  with  hundreds 
ef  fragrant  lotuses.  Beholding  all  this,  Pandu  felt  the  soft 
influence  of  desire.  Roving  like  a  celestial  with  a  light  heart 
amid  such  scenery,  Pandu  was  alone  with  his  wife  Madri  in 
semi-transparent  attire.  And  beholding  the  jouthful  Madri  thus 
attired,  the  king's  desires  flamed  up  like  a  forest-conflagration. 
And  ill  able  to  suppress  his  desires  thus  kindled  at  the  sight 
of  his  wife  of  eyes  like  lotus  leaves,  he  was  completely  over- 
powered by  them.  The  king  then  seized  her  against  her  will ; 
but  Madri,  trembling  in  fear,  resisted  him  to  the  best  of  her 
might.  Consumed  by  his  desires,  he  forgot  everything  about 
his  misfortune.  And,  0  thou  of  the  Kuru  race,  unrestrained 
by  the  fear  of  (the  Rishi's)  curse  and  impelled  by  fate,  the 
monarch,  overpowered  by  his  passions,  forcibly  sought  the 
embraces  of  Madri,  as  if  to  put  an  end  to  his  own  life.  His 
reason,  thus  beguiled  by  the  great  destroyer  himself,  after 
intoxicating  his  senses,  was  itself  lost  with  his  life,  ^nd  the 
Kuru  king  Pandu,  of  virtuous  soul,  thus  succumbed  to  the 
inevitable  influence  of  time,  while  united  in  intercourse  with 
his  wife. 


368  MAHABHARATA. 

"  Then    Madri,  clasping  the   body   of  her   senseless    lord, 
bef  au  to  weep  aloud.     Then  Kiinti  with  her  sons  and  the  twins 
of  Madri,  hearing  those  cries  of  grief,  came  to  the  spot   where 
the  kino;  lay  in  that  state.     Then,  O    king,  Madri  addressiag 
Kunti  in  a    piteous  voice,    said,  'Come    hither   alone,  O  Kunti, 
and  let  the  children  stay  there  !'     Hearing  these  words,  Kunti, 
bidding  the   children    stay,  ran   with  speed,  exclaiming,  'Woe 
is   rae!'     And   beholding  both   Pandu   and    Madri  lying  pros- 
trate on  the   ground,   she  wept  in   grief  and  affliction,  saying, 
'Of  passions  under   complete  control,  this  hero,  O  Madri,  had 
all  along  been  watched  by  me    with    care  !     How  did  he  then, 
forgetting    the   Rishi's    curse,     approach  thee   with  enkindled 
desire  ?     O  Madri,  this  foremost  of  men  should  have  been  pro- 
tected by    thee  !     Why  didst   thou  then  tempt   him  into  soli- 
tude ?     Always    melancholy  at   the     thought  of  the    Rishi's 
curse,  how  came   he  to  be  merry    with   thee   in   solitude  ?     O 
princess    of  Valhika,  more  fortunate     than     myself,    thou    art 
really  to  be  envied,  for   thou    hast   seen   the    face  of  our  lord 
expand  with  gladness  and  joy  !' 

"  Madri  then  replied,  saying,  'Revered  sister,  with  tears 
in  my  eyes,  I  resisted  the  king,  but  he  could  not  control  him- 
self, as  if  bent  on  making  the  Rishi's  curse  true  !' 

"  Kunti  then  said,  'I  am  the  elder  of  his  wedded  wives : 
the  chief  religious  merit  must  be  mine.  Therefore,  O  Madri, 
prevent  me  not  from  achieving  that  which  must  be  achieved, 
I  must  follow  our  lord  to  th6  region  of  the  dead  !  Rise  up, 
O  Madri,  and  yield  me  his  body.  Rear  thou  these  children.' 
Madri  replied,  saying,  'I  do  clasp  our  lord  yet,  and  have  not 
allowed  him  to  depart  ;  therefore  shall  I  follow  him.  My 
appetite  hath  not  been  appeased.  Thou  art  my  elder  sister. 
O,  let  me  have  thy  sanction  !  This  foremost  of  the  Bharata 
princes  had  approached  rae  desiring  to  have  intercourse. 
His  appetite  unsatiated,  shall  I  not  follow  him  to  the  region 
of  Yama  to  gratify  him  ?  O  revered  one,  if  I  survive  thee,  it 
is  certain  I  shall  not  be  able  to  rear  thy  children  as  if  they  were 
mine.  Shall  not  sin  touch  me  on  that  account  ?  But  thou,  0 
Kunti,  shalt  be  able  to  bring  up  my  sons  as  if  they  were  thine  ! 
The  king  in  seeking  me  wishfully   hath   gone   to  the  region  of 


ADI  PARVA.  369 

spirits ;  therefore  should  my  body  be  burnt  with  his.  0  rever- 
ed sister,  refuse  not  thy  sanction  to  this  which  is  agreeable  to 
me !  Thou  wilt  certainly  bring  up  the  children  carefully. 
That,  indeed,  would  be  very  agreeable  to  me.  I  have  no  other 
direction  to  give.'  " 

Vaisampayana  continued,  "  Having  said  this,  the  daughter 
of  the  king  of  Madra — the  wedded  wife  of  Pandu — ascended 
the  funeral  pyre  of  her  lord — that  bull  among  men." 

Thus  ends  the  hundred  and  twenty  fifth  Section  ia  the 
Sambhava  of  the  Adi  Parva. 


Section  CXXVI. 
{  Sambhava  Parva  continued.  ) 

Vaisampayana  said,  "  The  god-like  Rishis  wise  in  counsels, 
beholding  the  death  of  Panda,  consulted  with  each  other. 
And  they  said,  'The  virtuous  and  renowned  king  Pandu, 
abandoning  both  sovereignty  and  kingdom,  had  come  hither 
for  practising  ascetic  austerities  and  resigned  himself  to  the 
ascetics  dwelling  on  this  mountain.  He  hath  hence  ascended 
to  heaven  leaving  his  wife  and  infant  sons  as  a  trust  in  our 
hands.  Our  duty  now  is  to  repair  to  his  kingdom  with  these 
his  offspring,  his  body,  and  his  wife  !  " 

Vaisampayana  continued,  "  Then  those  god-like  Rishis  of 
magnanimous  hearts  and  crowned  with  ascetic  success,  summon- 
ing one  another,  resolved  to  go  to  Hastinapore  with  Pandu's 
children  in  the  van,  desiring  to  place  them  in  the  hands  of 
Bhisma  and  Dhrita-rashtra.  The  ascetics  set  out  that  very 
moment,  taking  with  them  those  children  and  Kunti  and  the 
two  dead  bodies.  And  though  uuused  to  toil  all  her  life,  the 
affectionate  Kunti  now  regarded  as  very  short  the  really  long 
journey  she  had  to  perform.  Arrived  at  Kuru-jangala  within 
a  short  time,  the  illustrious  Kunti  presented  herself  at  the 
principal  gate.  The  ascetics  then  charged  the  porters  to 
inform  the  king  of  their  arrival.  The  men  carried  the  mess- 
age within  a  trice  to  the  court.  And  the  citizens  of  Hastina- 
pore, hearing  of  the  arrival  of  thousands  of  Charanas  and 
Munis,  were  filled  with   wonder.     And  it  was  soon   after  sun- 

47 


8^0  MAHABHARATA. 

rise  that  they  began  to  come  out  in  numbers  with  their  wives 
and  children  to  behold  those  ascetics.  Seated  on  all  kinds 
of  cars  and  conveyances  by  thousands,  vast  numbers  of  Ksha- 
triyas  with  their  wives  and  Brahmanas  accom}>anied  by  Brah- 
manis  came  out.  And  the  concourse  of  Vaisyas  and  Sudras  too 
was  as  large  on  the  occasion.  The  vast  assemblage  was  as  peace- 
ful as  ever,  for  every  heart  then  Avas  inclined  to  piety.  And 
there  also  came  out  Bhisma  the  son  of  Shantanu,  and  Soma- 
datta  of  Valhika,  and  the  royal  sage  (Dhrita-rashtra)  endued 
with  the  vision  of  knowledge,  and  Vidura  himself,  and  the 
venerable  Satyavati,  and  the  illustrious  princess  of  Koshala, 
and  Gandhari  accompanied  by  the  other  ladies  of  the  royal 
household.  And  the  hundred  sons  of  Dhrita-rashtra,  decked 
in  various  ornaments,  also  came  out. 

"  The    Kauravas   then,    accompanied   by   their   Purohitas, 
saluting  the  Rishis  by  lowering  their   heads,  took   their  seats 
before   them.     The   citizens    also,  saluting  the    ascetics   and 
bowing  down  to  them  with    heads  touching   the   ground,  took 
their  seats  there.     Then  Bhisma,  seeing   that  vast   concourse 
perfectly   still    all    arround,  duly   worshiiDped,  O    king,  those 
ascetics  by  offering   them   water  to  wash   their   feet   and    the 
customary  Arcfhya.    And  having  done  this,  he  spoke  to   them 
about  the  sovereignty  and  the    kingdom.     Then   the   oldest  of 
the  ascetics,  with  matted  locks  on   head   and   loins  encased  in 
animal  skin,  stood  up,  and  with    the  concurrence  of  the  other 
Rishis  spoke   as   follows  : — 'Know   ye   all  that  that  possessor  of 
the  sovereignty  of  the  Kurus  who  was  called  king  Pandu,  had, 
after  abandoning  the   pleasures  of  the   world,  repaired  hence 
to  dwell  on  the  mountain  of  hundred  peaks.     He  had  adopted 
the  Brahmacharya  mode  of  life,  but  for  some  inscrutable  purpose 
the   gods  have  in  view,  this  his  eldest  son — Yudhish-thira  was 
born  there,  begotten  by  Dharma   himself.     Then  that  illustri- 
ous king  obtained  from  Vayu    this   other  son — the  foremost  of 
all  mighty  men — called  Bhima.  This  other  son,  begotten  upon 
Kunti  by    Indra,  is   Dhananjaya     whose     achievements    will 
humble  all  bowmen  in   the  world.     Look   here  again   at  these 
tigers  among  men,  mighty  in  the   use   of  the   bow, — the    twin 
children  begotten  upon  Mudri  by  the  twiu  Aswiaas !     Leading 


ADIPARVA,  S7I 

in  righteousness  the  life  of  a  Vanaprastha  in  the  woods,  the 
illustrious  Pvandu  hath  thus  revived  the  almost  extinct  line  of 
his  grand-father.  The  birth,  growth,  and  Vedic  studies  of 
these  children  of  Pandu,  will,  no  doubt,  give  ye  great  pleasure  ! 
Steadily  adhering  to  the  path  of  the  virtuous  and  the  wise, 
and  leaving  behind  him  these  children,  Pandu  hath  departed 
hence,  seventeen  days  ago.  His  wife  Madri,  beholding  him 
placed  on  the  funeral  pyre  and  about  to  be  consumed,  herself 
ascended  the  same  pyre,  and  sacrificing  her  life  thus,  hath 
gone  with  her  lord  to  the  region  reserved  for  chaste  wives. 
Accomplish  now  whatever  rites  should  be  performed  for  their 
benefit.  These  are  (the  unburnt  portions  of  )  their  bodies.  Here 
also  are  their  children — these  oppressors  of  all  foes — with  their 
mother !  Let  these  be  now  received  with  due  honors.  And, 
after  completion  of  the  first  rites  in  honor  of  the  dead,  let 
the  virtuous  Pandu,  who  had  all  along  been  the  supporter 
of  the  dignity  of  the  Kurus,  have  the  first  annual  sradim 
(sapincUkarana)  performed  with  a  view  to  install  him  formally 
among  the  pitris.' " 

Vaisampayana  continued,  "  The  ascetics  with  the  Guliya- 
has,  having  said  this  unto  the  Kurus,  instantly  disappeared 
in  the  very  sight  of  the  people.  And  beholding  the  Rishis 
and  the  Sidhyas  thus  vanish  in  their  sight,  like  vapoury  forma 
appearing  and  disappearing  in  the  skies,  the  citizens,  filled 
with  wonder,   returned  to  their  homes." 

Thus  ends  the  hundred  and  twenty  sixth  Section  in  the 
Sambhava  of  the  Adi  Parva. 


Section  CXXVIL 

(  Saynbhava  Parva  continued.  ) 

Vaisampayana  continued,  "  Dhrita-rashtra  then  said,  'O 
Vidura,  celebrate  the  funeral  ceremonies  of  that  lion  among 
kings — Pandu,  and  of  Madri  also  in  a  right  royal  style  !  For 
the  good  of  their  eouls,  distribute  cattle,  cloths,  gems,  and 
various  kinds  of  wealth,  every  one  having  as  much  as  ha 
asketh  for,     Make  arrangements   also  for   Kunti's  performing 


372  MAHABHARATA.  ' 

the  last  rites  of  Madri  in  such  'style  as  pleaseth  her.  And 
let  Madri's  body  be  so  carefully  wrapped  up  that  neither  the 
Sun  nor  Vayu  may  behold  it  !  Lament  not  for  the  sinless 
Pandu, — he  was  a  worthy  king  and  hath  left  behind  five  heroic 
sons  equal  unto  the  celestials  themselves  !' " 

Vaisampayana  continued,  "  Then  Vidura,  O  Bharata,  say- 
ing, 'So  be  it,'  in  consultation  with  Bhisina,  fixed  upon  a  sacred 
spot  for  the  funeral  rites  of  Pandu.  The  family  priests 
went  out  of  the  city  without  loss  of  time,  carrying  with  them 
the  lit  up  sacred  fire  that  was  fed  with  clarified  butter  and 
rendered  fragrant  therewith.  Then  friends,  relatives,  and 
adherents,  wrapping  it  up  with  cloth,  decked  the  body  of 
the  monarch  with  the  flowers  of  the  season  and  sprinkled 
various  excellent  perfumes  over  it.  And  they  also  decked  the 
hearse  itself  with  garlands  and  rich  hangings.  Then  placing 
the  covered  body  of  the  king  with  that  of  his  queen  on 
that  excellent  bier  decked  out  so  brightly,  they  caused  it  to 
be  carried  on  human  shoulders.  With  the  white  umbrella  (of 
state)  held  over  the  hearse,  and  waving  Chamaras  and  the 
sounds  of  various  musical  instruments,  the  whole  scene  looked 
bright  and  grand.  Hundreds  of  people  began  to  distribute 
gems  among  the  crowd  on  the  occasion  of  the  funeral  rites  of 
the  king.  At  length  some  beautiful  robes,  and  white  umbrel- 
las, and  larger  Chamaras,  were  brought  for  the  great  dead. 
The  priests,  clad  in  white,  walked  in  the  van  of  the  proccesion, 
pouring  libations  of  clarified  butter  on  the  sacred  fire  blaz- 
ing in  an  ornamented  vessel.  And  Brahmanas,  and  Ksha- 
triyas,  and  Vaisyas,  and  Sudras  in  thousands  followed  the 
deceased  king,  loudly  Availing  in  these  accents  : — '  0  prince, 
where  dost  thou  go,  leaving  us  behind,  and  making  us  for- 
lorn and  wretched  for  ever  !  '  And  Bhisma,  and  Vidura, 
and  the  Pandavas  also  all  wept  aloud.  At  last  they  came  to 
a  romantic  wood  on  the  bank  of  the  Ganga.  There  they  de- 
posited down  the  car  on  which  the  truthful  and  lion-hearted 
prince  and  his  spouse  lay.  Then  they  brought  water  in  many 
golden  vessels,  washed  the  body  of  the  prince  before  besmeared 
with  several  kinds  of  fragrant  paste,  and  smeared  it  anew 
with  itandal  paste,    They  then  dressed  it  in  a  white  dress  made 


ADI  PARVA.  373 

of  national  fabrics.  And  with  this  new  suit  on,  the  king 
seemed  as  if  he  was  living  and  only  sleeping  on  a  costly  bed. 

"  When  the  other  funeral   ceremonies    had  been  finished  in 

consonance  with  the    directions   of  the    priests,  the   Kauravaa 

set  fire  to  the  dead  bodies  of  the   king  and   queen, — bringing 

lotuses,  sandal   paste,    and   other   fragrant   substances    to   the 

pyre. 

*'  Then  seeing  the  bodies  aflame,  Kausalya  burst  out,  '0,  my 
son,  my  son  !' — and  fell  down  sensless  on  the  ground.  And  see- 
ing her  down,  the  loyal  citizens  began  to  wail  from  grief.  And 
the  birds  of  the  air  and  the  beasts  of  the  field  were  touched 
by  the  lamentations  of  Kunti.  And  Bhisma,  son  of  Shantanu, 
and  the  wise  Vidura,  and  others  also  became  disconsolate. 

"  Thus  weeping,  Bhisma,  Vidurd,  Dhrita-rashtra,  the  Pan- 
davas,  and  the  ladies  performed  the  watery  ceremony  of  the 
king.  And  when  all  this  was  over,  the  magnates  with  their 
servants  and  subjects  fell  to  consoling  the  bereaved  sons  of 
Pandu.  And  the  Pandavas  with  their  friends  began  to  sleep  ou 
the  ground.  Seeing  this,  the  Brahmanas  and  other  citizens 
also  renounced  their  beds.  Young  and  old — all  the  citizens 
grieved  on  account  of  the  sons  of  king  Pandu,  and  passed  their 
days  in  mourning  with  the  weeping   Pandavas." 

Thus  ends  the  hundred  and  twenty-seventh  Section  in  the 
Sambhava  of  the  Adi  Parva. 


Section  CXXVIII. 
(  Samhhava  Parva  continued.  ) 

Vaisampayana  said,  "  Then  Bhisma  and  Kunti  with  their 
friends  celebrated  the  sradha  of  the  deceased  monarch,  and 
offered  the  pinda.  And  they  feasted  the  Kauravas  and  thou- 
sands of  Brahmanas,  to  whom  they  also  gave  gems  and  lands. 
Then  the  citizens  returned  to  the  city  with  the  sons  of  king 
Pandu,  now  that  they  had  been  cleansed  from  the  impurity 
incident  to  the  demise  of  their  father.  All  then  fell  to 
weeping  for  the  departed  king, — it  seemed  as  if  they  had  lost 
one  of  their  own  kin. 

"  When  the  sradha  had  been  celebrated  in  the  manner  men- 


874  MAHABHARATAi 

tioned  atove,  the  venerable  Vyasa,  seeing  all  the  suhjects 
sunk  in  grief,  said  one  day  to  his  mother  S.atyavati  '  Mother, 
our  days  of  happiness  have  gone  by  and  days  of  calamity  have 
succeeded.  Sin  beginneth  to  increase  day  by  day.  The  world 
hatli  got  okl.  The  empire  of  the  Kauravag  will  no  longer 
endure,  because  of  wrong  and  oppression.  Go  thou  then  into 
the  forest,  and  devote  thyself  to  contemplation  through  the 
Yoga  1  Henceforth  society  will  be  filled  with  illusion  and 
wrong.  Good  works  will  cease.  Do  not  witness  the  annihila- 
tion of  thy  race,  in  this  old  age  ! 

"  And  acquiescing  in  the  words  of  Vyasa,  SatyavatI  entered 
the  inner  apartments,  and  addressed  her  daughter-in-law,  say- 
ing, '  O  Ambika  !  I  hear  that  in  cDnsequence  of  the  deeds  of 
your  grand-sons,  this  Bharata  dynasty  and  their  subjects  will 
perish  !  If  thou  permit,  I  would  go  to  the  forest  with  Kausalya, 
so  grieved  at  the  loss  of  her  son.'  0  king,  saying  this,  the 
qtieen,  taking  the  permission  of  Bhisma  also,  went  to  the  forest.** 
And  arriving  there  with  her  two  daughters-in-law,  she  became 
engaged  in  profound  contemplation,  and  in  good  time  leaving 
her  bo'Iy  ascended  to  heaven." 

Vaisampayana  continued,  "  Then  the  sons  of  king  Pandit, 
having  gone  through  all  the  purifying  rites  prescribed  in  the 
Vedas,  began  to  grow  up  in  princely  style  in  the  home  of  their 
father.  Whenever  they  were  engaged  in  play  with  the  sons  of 
Dhrita-rashtra,  their  superiority  of  strength  was  marked.  Alike 
in  speed  and  in  securing  objects  aimed  at,  alike  in  consuming 
articles  of  food  and  in  throwing  up  dust,  Bhim-sena  beat  all 
the  sons  of  Dhrita-rashtra.  That  son  of  the  wind-god  pulled 
them  by  the  hair  and  made  them  fight  with  one  anather, 
laughing  all  the  while.  They  could  not  have  defeated  him  had 
their  number  been  one  hundred  and  one.  The  second  Pandava 
used  to  take  hold  of  them  by  the  hair,  and  throwing  them  on 
the  ground,  to  rub  their  faces  over  the  earth.  By  this,  some 
had  their  knees  broken,  some  their  legs,  some  their  heads. 
Th,at  strong  youth  sometimes  holding  ten  of  them  drowned 
them  in  water ;  and  did  not  release  them  till  they  were  well 
nigh  dead.  When  the  sons  of  Dhrita-rashtra  got  up  to  the 
boughs  of  a  tree    for  plucking   fruits,  Bhima  used  to   shake 


ADIPARVA.  375 

the  tree,  "by  striking  it  with  his  foot,  so  that  down  came  the 
fruits  and  the  fruit-pl ackers  at  the  same  time.  In  fact  those 
princes  were  no  match  for  Bhiniaia  pugilistic  encounters,  in 
speed,  or  in  skill,  Bhima  used  to  make  a  childish  display  of 
his  strength  by  thus  tormenting  them. 

"And  seeing  these  wonderful  exhibitions  of  the  might  of 
Bhima,  Duryodhana,  the  powerful  eldest  son  of  Dhrita-rashtra, 
began  to  conceive  hostility  towards  him.  And  the  wicked  and 
unrighteous  Duryodhana,  through  ignorance  and  ambition, 
prepared  himself  for  an  act  of  sin.  He  thought,  'There  is 
no  other  individual  who  can  compare  with  Bhima  tiie  second 
son  of  Pandu  in  point  of  prowess.  I  shall  have  to  destroy 
him  by  artifice.  Singl}^,  Bhima  dares  us  all  one  hundred  to 
the  combat.  Therefore,  when  he  shall  sleep  in  the  garden, 
I  shall  throw  him  into  the  current  of  the  Gangn,  Afterwards, 
confining  his  eldest  brother  Yudish-thira  and  his  younger 
Arjuna,  I  shall  reign  sole  king  without  molestation.'  Deter- 
mined thus,  the  wicked  Duryodhana  was  ever  on  the  Avatch 
to  find  out  the  failings  of  Bhima.  And,  0  son  of  Bharata,  at 
length  at  a  beautiful  place  called  Praman-koti  on  the  banks  of 
the  Ganga,  he  built  a  palace  decorated  with  hangino'S  of 
broadcloth  and  other, rich  stuffs.  And  he  built  thi.^  palace  for 
sporting  in  the  water  there,  and  filled  it  with  all  kinds  of 
entertaining  things,  and  choice  viands.  Gay  flags  waved  on  the 
top  ef  this  mansion.  The  name  of  the  house  was  Udahahvirana. 
Skilful  cooks  prepared  various  kinds  of  viands.  When  all  was 
ready,  the  officers  gave  intimation  to  Duryodhana.  Tiien  the 
evil-minded  prince  said  to  the  Pandavas,  '  Let  us  all  go  to 
the  banks  of  the  Ganga  graced  with  trees  and  crowned  with 
flowers,  and  sport  there  in  the  waters.'  And  on  Yudliish-thira 
agreeing  to  this,  the  sons  of  Dhrita-rashtra,  taking  the  Pan- 
davas with  them  mounted  huge  elephants  and  a  car  resembling 
a  city,  and  left  the  metropolis. 

"  On  arriving  at  the  place,  the  princes  dismissed  their 
attendants,  and  surveying  the  beauty  of  the  grove,  entered 
the  palace,  like  lions  entering  their  dens.  On  euterino- 
they  saw  that  the  architects  had  handsomely  plastered  the 
walls  and    the  ceilinga   and  that  painters  had  painted  them 


376  MAHABHARATA. 

beautifally.     The   windows   looked  very  graceful,  and  the  arti- 
ficial fountains  were  splendid.  At  places,  were  tanks  of  pellucid 
water   in   which  bloomed   forests    of  lotuses.    The  banks  were 
decked   with  various  flowers  whose  fragrance  filled  the  atmos- 
phere.    The  Kauravas  and  the  Pandavas  sat  down  and  began 
to   enjoy  the  things  provided  for  them.     They  became  engaged 
in   play   and  began   to   exchange    morsels   of  food    with   one 
another.     In  the  meantime  the   evil  Duryo-dhana   had  mixed 
halhvbta  (a  kind  of  powerful  poison)  with  a  quantity  of  food, 
with  the  object  of  making   away   Avith   Bhima.     That   wicked 
youth  (who   had  nectar  in  his  tongue,  and  poison  in  his  heart) 
rose   at  length,    and   in   a  friendly   way   fed  Bhima  largely 
with  that   poisoned    food,  and  thinking   himself  lucky  in  hav- 
ing compassed  his  end  was   exceedingly  glad  at  heart.     Then 
the  sous   of  Dhrita-rashtra  and  Pandu  together  became  cheer- 
fully engaged  iu  sporting  in  the  water.     On  their  sports  having 
been   finished,  they  dressed  themselves  in   white  habiliments, 
and  decked  themselves  with  various  ornaments.   Fatigued  with 
the   play,  they  felt   inclined   in   the  evening  to   rest  in   the 
pleasure  house  belonging  to   the   garden.     Having   made   the 
other  youths   exercise  in    the    waters,    the    powerful   second 
Pandava  was  excessively  fatigued.     So  that  on  rising  from  the 
water,  he  lay  down  on  the  ground.     He  was  weary  and  under 
the  influence  of  the  poison.     And  the  cool  air  served  to  spread 
the    poison   over   all   his    frame,  so  that  he  lost  his  senses  at 
once.     Seeing   this,  Duryodhana   bound  him  with   chords    of 
shrubs,  and  threw   him  into  the  water.     The  insensible  son  of 
Pandu  sank  down  till   he  reached   the   Naga  kingdom.     The 
Nagas,   furnished  with    fangs   containing   virulent  venom,  bib 
him  by  thousands.    The  vegetable  poison,  mingled  in  the  blood 
of  the  son   of  the    wind-god,  was  neutralised  by  the   serpent- 
poison.     The   serpents     had  bitten  all   over  his  frame,  except 
his  chest,  the  skin    of  which    was  so   tough    that  their   fangs 
could  not  penetrate  it. 

"  On  regaining  his  consciousness,  the  son  of  Kunti  burst 
his  bands  and  began  to  bury  the  snakes  under  the  ground.  A 
remnant  fled  for  life,  and  going  to  their  king  Vasuki,  repre- 
sented,   '  0   king  of  snakes,  a  man  sank  under  the  water, 


ADIPARVA.  377 

bound  in  chords  of  shrubs.  Probably  he  had  drunk  poison. 
For  when  lie  fell  amongst  ns,  he  was  insensible.  But  when  we 
began  bitinf^  him,  he  regained  his  senses,  and  bursting  hia 
fetters,  commenced  lajdng  at  us.  May  it  please  your  majegty 
to  enquire  who  he  is.' 

"  Then  Vasuki,  in  accordance  with  the  prayer  of  tha 
inferior  Nagas,  went  to  the  place  and  saw  Bhim-sena.  Of 
the  serpents,  there  was  one,  named  Aryaka.  He  was  tha 
grand-father  of  the  father  of  Kunti.  The  lord  of  serpents 
saw  his  relative  and  embraced  him.  Then,  Vasuki,  learning 
all,  was  pleased  with  Bhima,  and  said  to  Aryaka  with  satis- 
faction, '  How  are  we  to  please  him  ?  Let  him  have  monej 
and  gems  in  profusion.' 

"  On  hearing  the  words  of  Vasuki,  Aryaka  said,  '  O  king 
of  serpents,  when  your  majesty  is  pleased  with  iiim,  no  need 
of  wealth  for  him.  Permit  him  to  drink  of  your  rasa-kundi} 
(nectar-vessels)  and  thus  acquire  immeasurable  strength. 
There  is  the  strength  of  one  thousand  ele[)hant3  io  each  one  o£ 
those  vessels.     Let  this  prince  drink  as  much  as  he  can.* 

"  The  king  of  serpents  gave  iiis  consent.  And  the  serpents 
thereupon  began  auspicious  rites.  Then  purifying  himself  care- 
fully, Bhim-sena  sat  facing  the  east,  and  began  to  drink  tha 
nectar.  At  one  breath,  he  quaffed  off"  a  whole  vessel,  and  in 
this  manner  drained  off  eight  successive  jars,  till  he  was  full, 
Atlength  the  serpents  prepared  an  excellent  bed  for  him,  on 
which  he  lay  down  at  ease.  " 

Thus  ends  the  hundred  and  twenty-eighth  Section  in  the 
Sambhava  of  the  Adi  Parva. 


Section  CXXIX. 

(  Sdmhhava  Parva  continued.  ) 

Vaisampayana  said,  "  Meanwhile  after  having  thus  sported 
there,  the  Kauravas  and  the  Pandavas,  without  Bhima,  set  outj 
for  Hastiuapore,  some  on  horses,  some  on  elephants,  while 
others  preferred  cars  and  other  conveyances.  And  on  their 
way  they   said   to   one   another,  -'Perhaps,  Bhima   hath   gone 

48 


g78  MAHABHARATA, 

before  us.'     And  the  wicked  Duryodhana  was  glad  at  heart  to 
miss  Bhima,  and  entered  the  city  with  his  brothers  in  joy. 

"  The  virtuous  Yudhish-thira,  unacquainted  with  vice  and 
wickedness  himself,  regarded  others  as  honest  as  himself.  The 
eldest  son  of  Pritha,  filled  with  fraternal  love,  going  unto  hia 
mother,  said,  after  making  obeisance  to  her,  '0  mother,  hath 
Bhima  come  ?  O  good  mother,  I  don't  find  him  here  ?  Where 
can  he  have  gone  ?  We  long  sought  for  him  everywhere  iu 
the  gardens  and  the  beautiful  woods  ;  but  found  him  nowhere. 
At  length,  we  thought  that  the  heroic  Bhima  had  come  before 
us  all.  O  illustrious  dame,  we  come  hither  in  great  anxiety. 
Arrived  here,  where  hath  he  gone  ?  Have  you  sent  him  any- 
where ?  0  tell  me,  I  am  full  of  doubts  respecting  the  mighty 
Bhima !  He  had  been  asleep  and  hath  not  come.  I  conclude 
he  is  no  more  !' 

"  Hearing  these  words  of  the  highly  intelligent  Yudish- 
thira,  Kunti  shrieked  ui  alarm,  and  said,  'Dear  son,  I  have  nob 
seen  Bhima.  He  did  not  come  to  me.  O,  return  in  haste 
and  with  your  brothers  seek  for  him  !' 

"  Having  said  this,  in  afiliiction  to  her  eldest  son,  she  sum- 
moned Vidura,  and  said,  '  O  illustrious  Khatta,  Bhima-sena 
•is  missing!  Where  hath  he  gone  !  The  other  brothers  have 
all  come  back  from  the  gardens,  only  Bhima  of  mighty  arms 
doth  not  come  home!  Duryodhana  liketh  him  not.  The 
Kaurava  is  crooked  and  malicious  and  low-minded  and  im- 
prudent. He  coveteth  the  throne  openly.  I  am  afraid  lest  he 
have  in  a  fit  of  anger  slain  my  darling  !  This  afflicteth  me 
sorely,  indeed,  burnetii  my  heart  1' 

"  Vidura  replied,  'Blessed  dame,  say  not  so  !  Protect  thy 
other  sons  with  care!  If  the  wicked  Duryodhana  be  accused, 
he  may  slay  thy  remaining  sons.  The  great  Muni  hath  said 
'that  thy  sons  will  all  be  long-lived.  Therefore  Bhima  will 
surely  return  and  gladden  thy  heart !'  " 

Vaisampayana  continued,  "  The  wise  Vidura  having  said 
this  unto  Kunti  returned  to  his  abode,  while  Kunti,  iu  great 
anxiety,  continued  to  stay  at  home  with  her  children. 

"  Meanwhile,  Bhima-sena  awaked  from  that  slumber  on  the 
eighth  day,  aud   felt  himself  strong   beyond   measure  iu  cou- 


ADI  PARVA.  379 

sequence  of  the  nectar  he  had  taken  having  been  all  digested. 
Seeing  him  awake,  the  Nagas  began  to  console  and  cheer  him, 
saying,  '0  thou  of  miglity  arms,  the  strength-giving  liquoc 
thon  hast  drunk  will  give  thee  the  might  of  ten  thousand 
elephants  !  No  one  now  will  be  able  to  vanquish  thee  in  fight ! 
O  thou  bull  of  the  Kuru  race,  do  thou  bathe  in  this  holy  and 
auspicious  water  and  return  home.  Thy  brothers  are  disconso- 
late because  of  thee.' 

'^  Then  Bhima  purified  himself  with  a  bath  in  those  waters, 
and  decked  in  white  robes  and  flowery  garlands  of  the  same 
hue,  ate  of  the  25^^'<^^'^<^'^^''^<^'^  (rice  and  sugar  pudding)  offered 
to  him  by  the  Nagas.  Then  that  oppressor  of  all  foes,  decked 
in  celestial  ornaments,  received  the  adorations  and  blessings 
of  the  snakes,  and  saluting  them  in  return,  rose  from  the 
nether  region.  Bearing  up  the  lotus-eyed  Pandava  from  under 
the  waters,  the  Nagas  placed  him  in  the  self-same  gardens 
■wherein  he  had  been  sporting,  and  vanished  in  his  very  sight. 

"  The  mighty  Bhima-sena,  arrived  on  the  surface  of  the 
earth,  ran  with  speed  to  his  mother.  And  bowing  down  unto 
her  and  his  eldest  brother,  and  scenting  the  heads  of  his 
younger  brothers,  that  oppressor  of  all  foes  was  himself  em- 
braced by  his  mother  and  every  one  of  those  bulls  amono- 
men.  Affectionate  unto  one  another,  they  all  repeatedly  ex- 
claimed, 'What  joy  is  ours  today,  O,  what  joy  1' 

"  Then  Bhima,  endued  with  great  strength  and  prowess, 
related  to  his  brothers  everything  about  the  villany  of  Duryo- 
dhana,  and  the  lucky  and  unlucky  incidents  that  had  befallen 
him  in  the  world  of  the  Serpents.  Thereupon,  Yudiiish-thira 
wisely  said,  'Brother,  do  thou  observe  silence  on  this.  Do  not 
speak  of  tiiis  to  any  one.  From  this  day,  protect  ye  all 
one  another  with  care.'  Thus  cautioned  by  the  righteous 
Yudhish-thira,  they  all,  with  Yudhish-thira  himself,  became 
very  vigilant  from  that  day.  And  inorder  that  no  negligence 
might  occur  on  the  part  of  the  sons  of  Kunti,  Vidura  continual- 
ly offered  them  sage  advice. 

"Sometime  after,  Duryo-dhana  again  mixed  in  the  food 
of  Bhima  a  poison  that  was  fresh,  virulent,  and  very  deadly. 
But   Yuyutsu  (Dhrita-rashtra's    son  by  a  Vysya   wife),  moved 


280  MAHABHARATA. 

by  Ins  friendship  for  the  Pandavas,  informed  them  of  this. 
Vrikodara,  however,  swallowed  it  without  any  hesitation,  and 
digested  it  completely.  And  though  virulent,  the  poison 
produced  no  change  on  Bhima. 

"  And  when  that  terrible  poison  intended  for  the  destruc- 
tion of  Bhima  failed  of  effect,  Duryo-dhana,  Kama,  and  Sakuni, 
"without  giving  up  their  wicked  designs,  had  recourse  to  nu- 
merous other  contrivances  for  accomplishing  the  death  of  the 
Pandavas.  And  though  every  one  of  these  contrivances  Avas 
fully  known  to  the  Pandavas,  3^et  in  accordance  with  the 
advice  of  Vidura  they  suppressed  their  indignation. 

"Meanwhile,  the  king  (Dhrita-rashtra)  beholding  the  Kura 
princes  passing  their  time  in  idleness  and  growing  naughty, 
appointed  Gautama  as  their  preceptor  and  sent  them  unto  him 
for  instruction.  Born  among  a  clump  of  heath,  Gautama  was 
well-skilled  in  the  Vedas,  and  it  was  from  him  (also  called 
Kripa)  that  the  Kuru  princes  began  to  learn  the  use  of  arms.  " 
Thus  ends  the  hundred  and  twenty-ninth  Section  in  the 
Sambbava  of  the  Adi  Parva. 

Section  CXXX. 
(  Samhhava  Parva  continued.  ) 

Janamejaya  said,  "  0  Brahmana,  it  behoveth  thee  to  re- 
late to  me  everything  about  the  birth  of  Kripa !  How  did 
he  spring  from  a  clump  of  heath  ?  And  whence  also  obtained 
lie  his  weapons  ?  " 

Vaisampayana  said,  "  0  king,  the  great  sage  Gotama  had 
a  son  named  Saradwau.  This  Saradwan  was  born  with  arrows 
(in  hand).  0  thou  oppressor  of  all  foes,  the  son  of  Gotama 
exhibited  great  aptitude  for  the  study  of  the  Dhaniir-veda 
(science  of  weapons),  but  none  for  the  other  Vedas.  And 
Saradwan  acquired  all  his  weapons  by  those  austerities  by 
which  Brahmanas  in  student  life  acquire  the  knowledge  of  the 
Vedas.  And  Gautama  (the  son  of  Gotama)  by  his  aptitude 
for  the  science  of  weapons  an:l  by  his  austerities  also  made 
Indra  himself  greatly  afraid  of  him.  Then,  O  thou  of  the 
Kuru  race,  the  chief  of  the  gods   summoned  a  celestial  dam- 


ADIPARVA.  S81 

gel  named  Jaiia-pacH  and  sent  her  unto  Gautama,  saying, 
*Do  thy  best  to  disturb  the  austerities  of  Gautama.'  Repair- 
ing unto  the  charming  asylum  of  Saradwan,  the  damsel  began 
to  tempt  that  ascetic  equipped  witli  bow  and  arrows.  Behold- 
ing that  Apsara,  of  figure  unrivalled  on  earth  for  beaut}^, 
alone  in  those  woods  and  clad  in  a  single  piece  of  clolh, 
Saradwan's  eyes  expanded  with  delight.  At  sight  of  the 
damsel,  his  bow  and  arrow  slipped  from  his  hand  and  his  frame 
shook  all  over  with  emotion  ;  but  possessed  of  ascetic  forti- 
tude and  strength  of  soul,  the  sage  mustered  sufficent  patience 
to  bear  up  against  the  temptation.  The  suddenness,  however, 
of  his  mental  agitation,  caused  an  unconscious  emission  of 
his  vital  fluid.  Leaving  his  bow  and  arrows  and  deer-skin  be- 
hind, he  went  away,  flying  from  the  Apsara.  His  vital  fluid, 
however,  having  fallen  upon  a  clump  of  heath,  was  divided  into 
two  parts,  Avhence  sprang  two  children  that  were  twins. 

"  And  it  happened  that  a  soldier  in  attteudance  upon  king 
Shantanu  while  the  monarcli  was  out  ahuuting  in  the  woods, 
came  upon  the  twins.  And  seeing  the  bow  and  arrows  and  deer- 
skins on  the  ground,  he  thought  they  might  be  the  offspring 
of  some  Brahmana  proficient  in  the  science  of  arms.  Deciding 
thus,  he  took  up  the  children  along  with  the  bow  and  arrows, 
and  showed  what  lie  found  to  the  king.  Beholding  them  the 
king  was  moved  with  pity,  and  saying,  'Let  these  become  my 
children,'  brought  them  to  his  palace.  Then  that  first  of  men, 
Shantanu  the  son  of  Pratipa,  having  brouifht  Gautama's 
twins  into  his  house,  performed  in  respect  of  them  the  usual 
rites  of  religion.  And  he  began  to  bring  them  up  and  called 
them  Kripa  and  Kripl,  in  allusion  to  the  fact  that  he 
brought  them  up  from  motives  of  pity  {KriiJo).  The  son  of 
Gautama  having  left  his  former  asylum  continued  his  study  of 
the  science  of  arms  in  right  earnest.  By  his  spiritual  insight 
he  learnt  that  his  son  and  daughter  were  in  the  palace  of  Shan- 
tanu. He  thereupon  went  to  the  monarch  and  represented 
everything  about  his  lineage.  He  then  taught  Kripa  the  four 
branches  of  the  science  of  arms,  and  various  other  branches  of 
knowledge,  including  all  their  mysteries  and  recondite  details. 
In  a  short   time  Kripa   became  au  eminent  professor  of  the 


382  mahabharata; 

science  (of  arms).  And  the  hundred  sons  of  Dlirita-rashtra, 
and  the  Pandavas  along  with  the  Yadavas,  and  the  Vrishnis, 
and  many  other  princes  from  various  lands,  began  to  receive 
lessons  from  him  in  that  science.  " 

So  ends  the   hundred   and   thirtieth   Section  m  the  Sam- 
bhava  of  the  Adi  Parva. 


Section  CXXXI. 

(Samhhava  Parvd  continued.) 

Vaisnmpayana  said,  "  Desirous  of  giving  his  grand-sons 
a  superior  education,  Bhisraa  was  on  the  look-out  for  a  teacher 
endued  with  energy  and  well-skilled  in  the  science  of  arms. 
Deciding,  O  thou  foremost  of  the  Bharatas,  that  none  who 
was  not  possessed  of  great  intelligence,  none  who  was  not 
illustrious  or  a  perfect  master  of  the  science  of  arms,  none 
who  was  not  of  god-like  might,  should  be  the  instructor  of 
the  Kuru  (princes),  the  son  of  Ganga,  O  thou  tiger  among 
men,  placed  the  Pandavas  and  the  Kauravas  under  the  tuition 
of  Bharadwaja's  son,  the  intelligent  Drona  skilled  in  all  the 
Vedas.  Pleased  with  the  reception  given  him  by  the  great 
Bhisma,  that  foremost  of  all  men  skilled  in  arms — the'illustrious 
Drona  of  world-wide  fame — accepted  the  princes  as  his  pupils. 
And  Drona  taught  them  the  science  of  arms  in  all  its  branches. 
And,  O  monarch,  both  the  Kauravas  and  the  Pandavas  endued 
with  immeasurable  strength,  in  a  short  time  became  proficient 
in  the  use  of  all  kinds  of  arms.  " 

Janamejaya  asked,  "  0  Brahinana,  how  was  Drona  born  ? 
How  and  whence  did  he  acquire  his  arras  ?  How  and  why 
came  he  unto  the  Kurus  ?  Whose  son  also  was  he  endued 
with  such  energy  ?  Again,  how  was  born  his  son  Ashwa- 
thama  the  foremost  of  all  skilled  in  arras  ?  I  wish  to  hear 
all  this !  Please  recite  them  in  detail.  " 

Vaisampayana  said,  "There  dwelt  at  the  source  of  the  Gan- 
ges, a  great  sage  named  Bharadwaja,  ceaselessly  observing 
the  most  rigid  vows.  One  day,  of  old,  intending  to  celebrate 
the  AgniJiotra  sacrifice,  he  went  along  with  many  great  Kishis 
to  the  Ganges  to  perform  his  ablutions,    Arrived  at  the  bank 


ADl  PARVA,  383 

of  the  stream,  he  saw  Ghritachi  herself — that  Apsara  endued 
with  youth  and  beauty,  who  had  gone  there  a  little  before. 
With  an  expression  of  pride  in  her  countenance,  mixed  with 
a  voluptuous  langour  of  attitude,  the  damsel  rose  from  the 
water  after  her  ablutions  were  over.  And  as  she  wa?  gently 
treading  on  the  bank,  her  attire  which  was  loose  was  disordered. 
Seeing  her  attire  disordered,  the  sage  was  smitten  with  burn- 
ing desire.  The  next  moment  his  vital  fluid  came  out,  in  con- 
sequence of  the  violence  of  his  emotion.  The  Rishi  imme- 
tliately  held  it  in  a  vessel  called  a  clrona.  Then,  0  king,  Drona 
sprang  from  the  fluid  thus  preserved  in  that  vessel,  by  the  wise 
Bharadwaja !  And  the  child  thus  born  studied  all  the  Yedaa 
and  Vedangas.  Before  now  Bharadwaja  of  great  prowess  and 
the  foremost  also  of  those  possessing  a  knowledge  of  arms, 
had  communicated  to  the  illustrious  Agnivesha  a  knowledge 
of  the  weapon  called  Agneya.  O  thou  foremost  of  the  Bha- 
rata  race,  the  Rishi  (Agnivesha)  sprung  from  fire  now  commu- 
nicated the  knowledge  of  that  great  weapon  to  Drona  the  son 
of  his  preceptor. 

*'  There  was  a  king  named  Prlshata  who  was  a  great  friend 
of  Bharadwaja.  And  about  this  time,  Prishata  had  a  son 
born  unto  him,  named  Drupada.  And  that  bull  among  Ksha- 
triyas — Drupada  the  son  of  Prishata — used  every  day  to  come 
to  the  hermitage  of  Bharadwaja  to  play  with  Drona,  and  study 
in  his  company,  0  monarch,  when  Prishata  was  dead,  thia 
Drupada  of  mighty  arms  became  the  king  of  the  northern 
Panchalas.  About  this  time,  the  illustrious  Bharadwaja  also 
ascended  to  heaven.  Drona  continuing  to  reside  in  his  father's 
hermitage  devoted  himself  to  ascetic  austerities.  And  having 
become  well-versed  in  the  Vedas  and  Vedangas,  and  having 
burnt  also  all  his  sins  by  his  asceticism,  the  celebrated  Drona, 
obedient  to  the  injunctions  of  his  father  and  moved  by  the 
desire  of  offspring,  married  Kripi — the  daughter  of  Shara- 
dwan.  And  the  daughter  of  Gautama,  ever  engaged  in  vir- 
tuous acts  and  the  Agni-hotra  and  the  austerest  of  penances, 
obtained  a  son  named  Ashwathama.  And  as  soon  as  Aswa- 
thama  was  born,  he  neighed  like  the  (celestial)  steed  Ucchai- 
srava,    And   hearing  that    cry,    an  invisible  being    ia  the 


384  MAHABHARATA, 

skies  saul,  'The  voice  of  this  child,  hath,  like  the  neighing 
of  a  horse,  been  audible  all  around.  The  child  shall,  there- 
fore, be  known  by  the  name  of  Asivathama  (the  horse-voiced).' 
And  the  son  of  Bharadwaja  (Drona)  was  exceedingly  glad  at 
having  obtained  that  child.  And  continuing  to  reside  in  that 
hermitage  he  devoted  himself  to  the  study  of  the  science  of 
arms. 

"  0  kins:,  it  was  about  this  time  that  Drona  heard  that  the 
illustrious  Erahraana  Jamadagnya,  the  slayer  of  all  foes,  the 
foremost  of  all  wielders  of  weapons  versed  in  all  kinds  of 
knowledge,  had  expressed  his  desire  of  distributing  in  gifts  all 
his  wealth  amontr  Brahmanas.  Having  heard  of  Rama's  know- 
ledge  of  arms  and  of  his  celestial  Aveapons  also,  Drona  set  his 
heart  upon  them  as  also  upon  the  knowledge  of  morality  that 
Rama  possessed.  Then  Drona  of  mighty  arms  and  endued 
with  high  ascetic  virtues,  accompanied  by  disciples  who  were 
all  devoted  to  vows  and  ascetic  austerities,  set  out  for  the 
Mahendra  mountains.  Arrived  at  Mahendra,  the  son  of  Bhara- 
dwaja  possessed  of  high  ascetic  merit,  beheld  the  son  of  Bhrigu, 
that  exterminator  of  all  foes  endued  with  great  patience  and 
with  mind  under  complete  control.  Then,  approaching  with 
his  disciples  that  scion  of  the  Bhrigu  race,  Drona  giving  him 
his  name  told  him  of  his  birth  in  the  line  of  Angira.  And 
touching  the  ground  with  his  head,  he  worshipped  Rama's  feet. 
And  beholding  the  illustrious  son  of  Jamadagni  intent  upon 
retiring  into  the  woods  after  having  given  away  all  his  wealth, 
Drona  said,  '  Know  me  to  have  sprung  from  Bharadwaja,  bub 
not  in  any  woman's  womb  !  I  am  a  Brahmana  of  high  birth, 
Drona  by  name,  come  to  thee  with  the  desire  of  obtaining 
thy  wealth  !' 

"  On  hearing  him,  that  illustrious  grinder  of  the  Kshatriya 
race  replied,  'Thou  art  welcome,  O  best  of  Dwijas  !  Toll  me 
what  thou  desirest.'  Thus  addressed  by  Rama,  the  son  of 
Bharadawja  replied  unto  that  foremost  of  all  smiters  desirous 
of  giving  away  the  whole  of  his  wealth,  '0  thou  of  multifarious 
vows,  I  am  a  candidate  for  thj'  eternal  wealth.'  '  0  thou  of 
ascetic  wealth,'  returned  Rama,  '  My  gold  and  whatever  other 
wealth  I  had,  have  all  been  given  away  unto     Brahmanas, 


AD!  PARVA.  385 

This  earth  also  to  the  verge  of  the  sen,  deched  with  towng 
and  cities,  as  with  a  garland  of  flowers,  I  have  also  g-iven 
unto  Kasyapa.  I  have  now  my  body  alone  and  my  various 
valuable  weapons  left.  I  am  prepared  to  give  either  my  body 
or  my  weapons.  Say,  which  thou  wouldst  have,  I  would  give 
it  thee.     Say  quickly  !' 

"  Drona  answered,  '0  son  of  Bhrigu,  it  behoveth  thee  to 
give  me  all  thy  weapons  together  with  the  mysteries  of  hurling 
and  recallin«r  them!' 

"  Saying,  'So  be  it,'  the  son  of  Bhrigu  gave  away  all  his 
weapons  unto  Droua, — indeed,  the  whole  science  of  arms  with 
its  rules  and  mysteries.  Accepting  them  all,  and  thinking 
himself  amply  rewarded,  that  best  of  Brahmanas  then,  glad 
at  heart,  set  out,  for  (the  city  of  )  his   friend  Drupada. " 

Thus  ends  the  hundred  and  thirty  first  Section  iu  the 
Sambhava  of  the  Adi  Parva, 


Section  CXXXIL 

(Sambhava  Parva  contlnwed,  ) 

Vaisampayana   said,  "  Then,  0    king,  the    mighty  son  of 
Bharadwaju  presented    Idmself  before    Drupada,  and    address- 
ing  that  monarch,  said,    '  Know    me    for   thy    friend !'     Thus 
addressed  by  his  friend,    the   son  of  Bharadwaja  with  a  joyous 
heart,  the  lord  of  Panchahi  was    ill  able   to  bear  that   speech. 
The  king,    intoxicated  with   the    pride  of  wealtli,  contracted 
his  brows  in  wrath,  and  with  reddened   eyes  spake  these  words 
unto   Droua,  '0   Brahmana,  thy  intelligence  is   scarcely   of  a 
liigh  order,  inasmuch  as   tliou  sayest  unto  me,  all  on  a  sudden, 
that    thou   art   my  friend !      O    thou   of    dull    apprehension, 
great    kings   can    never    be   friends    with  such    luckless   and 
indigent   wights   as    thou.     It   is    true    there   was    friendship 
between  thee   and    me   before,  for  we  were    then  both  equally 
circumstanced.     But    Time  that   impaireth  everything   in  its 
course,  imjjaireth  friendship    also.     In    this  world,    friendship 
never   endureth    for   ever   in  any    heart.     Time     weareth   it 
off  and  anger  destroyeth  it  too.     Do  thou  not   stick   therefore 
to  that  worn-off  friendship.     Think  not  of  it  any  longer.     The 

49 


3B6  MAHABHARATA. 

friendship  I  had  with  thee,  O  thou  first  of  Brahmanas,  was 
for  a  particular  purpose.  Friendship  can  never  subsist  be- 
tween a  poor  man  and  a  rich  man^  between  a  man  of  letters 
•and  an  unlettered  hind,  between  a  hero  and  a  coward.  Why 
dost  thou  therefore  desire  the  continuance  of  our  former  friend- 
ship ?  There  may  be  friendship  or  hostility  between  persons 
-equally  situated  as  to  wealth  or  might.  The  indigent  and 
the  affluent  can  neither  be  friends  nor  quarrel  with  each  other. 
One  of  impure  birth  can  never  be  a  friend  to  one  of  pure 
birth;  one  who  is  not  a  charioteer  can  never  be  a  friend  to  one 
who  is  SD  ;  and  one  who  is  not  a  king  can  never  have  a  king 
for  his  friend.  Therefore,  why  dost  thou  desire  the  continuance 
of  our  former  friendship  ?'  " 

Vaisampayana  continued,  "Thus  addressed  by  Drupada, 
•the  mighty  son  of  Bharadwaja  became  filled  with  wrath,  and 
reflecting  for  a  moment,  made  up  his  mind  as  to  his  course  of 
action.  Seeing  the  insolence  of  the  Panchala  king,  he  wished 
to  check  it  effectually.  Hastily  leaving  the  Panchnla  capital, 
Drona  bent  his  steps  towards  the  capital  of  the  Kurus,  named 
after  the  elephant. " 

Thus  ends  the  hundred  and  thirty-second  Section  io  the 
Sambhava  of  the  Adi  Parva. 

Section  CXXXIII. 
(  Samhhnva  Parva  continued.  ) 

Vaisampayana  said,  "  Arrived  at  Hastinapore,  that  best  of 
Brahmanas — the  son  of  Bharadwaja — continued  to  live  privately 
in  the  house  of  Gautama  (Kripa).  His  mighty  son  (Aswa- 
thama)  at  intervals  of  Kripa's  teaching,  used  to  give  the  sons 
of  Kunti  lessons  in  the  us«  of  arms.  But  as  yet;  none  knew 
of  Aswathama's  prowess. 

"  Drona  had  thus  lived  privately  for  sometime  in  the  house 
of  Kripa,  when  one  day  the  heroic  princes,  all  in  a  company, 
came  out  of  Hastinapore.  And  coming  out  of  the  city,  they 
began  to  play  with  a  ball  and  roam  about  in  gladness  of  heart. 
And  it  so  happened  that  the  ball  with  which  they  had  been 
playing  fell  into  a  well  And  thereupon  the  princes  strove  their 


ADIPARVA.  387 

Best  to  recover  it  from  the  well.  But  all  the  efforts  the 
princes  made  to  recover  it  proved  futile.  And  they  began  to 
eye  one  another  bashfully,  and  not  knowing  how  to  recover  it, 
their  anxiety  was  great.  Just  at  this  time  they  beheld  a 
Brahmana  near  enough  unto  them,  of  darkish  hue,  decrepit 
and  lean,  sanctified  by  the  performance  of  the  Agni-hotra, 
and  who  had  finished  his  daily  rites  of  warship.  And  behold- 
ing that  illustrious  Brahmana,  the  princes  who  had  despaired 
of  success  surrounded  him  immediately.  Drona  (  for  that 
Brahmana  was  no  other)  seeing  the  princes  unsuccessful,  and 
conscious  of  his  own  skill,  smiled  a  little,  and  addressing  them 
said,  '  Shame  on  your  Kshatriya  might,  and  shame  also  on 
your  skill  in  arms  !  Ye  have  been  born  in  the  race  of  Bharata  I 
How  is  it  that  ye  can  not  recover  the  ball  (from  the  bottom 
of  this  well)  ?  If  ye  promise  me  a  dinner  to-day,  I  will,  with 
these  blades  of  grass,  bring  up  not  only  the  ball  ye  have  lost 
but  this  ring  also  that  I  now  throw  down.'  Thus  saying', 
Drona — that  oppressor  of  all  foes — taking  off  his  ring  threw 
it  down  into  that  dry  well.  Then  Yudhish-tlura,  the  son  of 
Kunti,  addressing  Drona,  said,  '  0  Brahmana,  (thou  askest  for 
a  trifle  !)  Do  thou  with  Kripa's  permission,  obtain  of  us 
that  which  would  last  thee  for  life  !'  Thus  addressed,  Drona 
with  smiles  replied  unto  the  Bharata  princes,  saying,  'This 
handful  of  long  grass  I  would  invest,  by  my  mantras,  with 
the  virtue  of  weapons.  Behold,  these '^blades  possess  virtues 
that  other  weapons  have  not  !  I  will,  with  one  of  these 
blades,  pierce  the  ball,  and  then  pierce  that  blade  with  ano- 
ther, and  that  another  with  a  third,  and  thus  shall  I,  by  a 
chain,  bring  up  the  ball'  " 

Vaisampayana  continued,  "  Then  Drona  did  exactly  what 
he  had  said.  And  the  princes  were  all  amsized  and  their  eyes 
expanded  with  delight.  And  regarding  what  they  had  wit- 
nessed to  be  very  extraordinai-y,  they  said,  '  O  learned  Brah- 
mana, do  thou  brinor  up  the  ring  also  without  loss  of  time.' 

"  Then  the  illustrious  Drona,  taking  a  bow  with  an  arrow, 
pierced  the  ring  with  that  arrow  and  brought  up  the  ring 
at  once.  And  taking  the  ring  thus  brought  up  from  the  well, 
still  pierced  with  his  arrow,  he  coolly  gave  it  to  the  astonished 


388  MAHABHARATA, 

princes.  Then  the  latter,  seeing  the  ring  thus  recovered,  said, 
'  We  bow  to  thee,  O  Brahmana !  None  else  owueth  such 
skill.  "We  long  to  know  who  thou  art  and  whose  son.  Whats 
also  can  we  do  for  thee  ?' 

"  Thus  addressed,  Drona  replied  unto  the  princes,   saying, 
*  Do  ye  repair  unto  Bhisma  and  describe  to   him   my   likeness 
and  skill.     That  mighty  one  will  recognize   me.'     The   princes 
then  saying  'So  be  it,'  repaird   unto  Bhisma   and    telling    him 
of  the  pur[Dorfc  of  that  Brahmana's  speech,   related   everything 
about  his  (extraordinary)    feat.     Hearing  everything  from  the 
princes,  Bhisma  at  once   understood   that  the   Brahmana   Avas 
none  else  than  Drona,    and  thinking  that  he  would   make   the 
best  preceptor  foif  the  princes,  went    in   person   unto   him   and 
•welcoming  him  respectfully,  brought  him    over   to    the  palace. 
Then  Bliisma — that  foremost  of  all  wielders  of  arms — adroitly 
asked  him  the  cause  of  his  arrival  at  Hastinapore.     And  asked 
by  him,  Drona  represented    everything   as    it    had   happened^ 
saying,  '  0  sir,  in  times  past  I  went  to  the  great    Rishi   Agni- 
vesha  for  obtaining  from   him   weapons   and   desirous   also    of 
learning  the  science  of  arms.     Devoted  to   the  service   of  my 
preceptor,  I  lived  with  him    for   many   years   in    the   humble 
guise  of  a  Brahmachari,  with  matted   locks   on   my  head.     At 
that  time,  actuated  by  the  same  motives,  the   prince   of  Pan- 
ci^ala — the  mighty  Yajna-sena — also  lived  in  the  same  asylum. 
He  became  my  friend,  always  seeking  my  welfare.     I  liked  him 
much.     Indeed,  we  lived  together  for  many   many    years.     O 
thou    of    the   Kuru   race,    from    our    earliest    years   we    had 
studied  together  and,  indeed,  he  was  my  friend  from  boyhood, 
always  speaking  and  doing    what    was   agreeable  to  me.     For 
gratifying  mo,  O  Bhisma,  he  used  to  tell  me — 0  Drona,  I  am 
the  favorite  child  of  my    illustrious    father.     When    the    king 
installeth  me  as  monarch  of  the  Panehalas,  the  kingdom  shall 
be    thine,    O    friend !     This,    indeed,    is   my    solemn   promise. 
My  dominion,  wealth,  and  happiness,  shall   all   be   dependent 
on    thes.— At  last  the  time  came  for   his  departure.     Having 
finished  his  studies,  he   bent  his  steps   towards    his    country. 
I  offered  him  my  regards  at   the    time,  and,  indeed,  I  remem- 
bered hia  words  ever  afterwards. 


■    ADI  PAliTA.  389 

*"  Sometime  after,  in  obedience  to  the  injiinctiong  of  ray 
father  and  tempted  also  by  the  desire  of  offspring,  I  married 
Kripi  of  short  hair,  who,  gifted  with  great  intelligence,  had 
observed  many  rigid  vows,  and  was  ever  engaged  in  the  Agni- 
hotra  and  other  sacrifices  and  rigid  austerities.  And  Gautami, 
in  time,  gave  birth  to  a  son  named  Aswathama  of  great  prow- 
ess and  equal  in  splendour  unto  the  Sun  himself.  Indeed,  I 
was  joyed  on  having  obtained  Aswathama,  as  much  as  my 
father  had  been  on  obtaining  myself. 

*"Aud  it  so  happened  that  one  day  the  child  Aswathama  ob- 
serving some  rich  men's  sons  drink  milk,  began  to  cry.  At  thia 
I  was  so  beside  myself  that  I  lost  all  knowledge  of  direction. 
Instead  of  asking  him  who  had  only  a  few  kine  (so  that  if  he 
gave  me  one,  he  would  no  longer  he  able  to  perform  his  sacrifices 
and  thus  sustain  a  loss  of  virtue),  I  was  desirous  of  obtaining 
a  cow  from  one  who  had  man^y,  and  for  that  I  wandered  from 
country  to  country.  But  my  wanderings  proved  unsuccessful, 
for  I  failed  to  obtain  a  milch  cow.  After  I  had  come  back 
unsuccessful,  some  of  his  playmates  gave  him  water  mixed 
with  powdered  rice.  Drinking  this,  the  poor  boy,  from  in- 
experience, was  deceived  into  the  belief  that  he  had  taken 
milk,  and  began  to  dance  in  joy,  saying, —  0,  I  have  taken 
milJc,  I  have  taken  milk  ! — Beholding  him  dancing  with  joy 
amid  his  playmates  smiling  at  his  8im[)licity,  I  was  exceed- 
ingly touched.  Hearing  also  the  derisive  speeches  of  busy- 
bodies  who  said.  Fie  upon  the  indigent  Drona,  who  strives  not 
to  earn  wealth  !  "Whose  son  drinking  water  mixed  with  pow- 
dered rice  mistaketh  it  for  milk  and  danceth  with  joy,  saying, 
I  have  taken  milk — I  have  taken  milk  ! — I  was  quite  beside 
myself.  Reproaching  myself  much,  I  at  last  resolved  that 
even  if  I  should  live  cast  off  and  censured  by  Brahmanas,  I 
would  not  yet,  from  desire  of  Avealth,  be  anybody's  servant, 
which  is  ever  hateful.  Thus  resolved,  O  Bhisma,  I  went  for 
form'Cr  friendship,  unto  the  king  of  the  Somakas,  taking  with 
me  my  dear  child  and  wife.  Hearing  that  he  had  been  ins- 
talled in  the  sovereignty  (of  the  Somakas),  I  regarded  myself 
as  blest  beyond  compare.  Joyfully  I  went  unto  that  dear 
friend  of  mine  seated  on  a   throne,  remembering  my  former 


» 


390  MAHABHARATA. 

friflndahip  with  him  and  also  his  own   words   to  me.     And,  0 
illustrious    one,  approaching   Drupada,  I   said, — O  thou   tiger 
among   men,  know    me   for    thy   friend  ! — Saying    this  I  ap- 
proached him  confidently  as    a  friend  should.     But   Drupada, 
laughing  in  derision,  cast  me  off  as  if  I  were  a  vulgar  fellow. 
And  addressing  me  he  said, — Thy   intelligence  scarcely  seem- 
eth    to   be    of    a   high  order,  inasmuch   as,  approaching   me 
suddenly,  thou  sayest    thou   art  my   friend  !     Time   that   im- 
paireth  everything     impaireth    friendship    also.     My    former 
friendship  with  thee  was  for  a  particular  purpose.     One  of  im- 
pure birth  can  never  be  a  friend  of  one   who  is   of  pure  birth. 
One  who  is  not  a  charioteer  can  never  be  a  friend   of  one  who 
is  such.     Friendship  can  subsist  between   persons    that  are  of 
equal  rank,  but  not  between  those  that  are  unequally  situated. 
Friendship  never  subsisteth  for  ever  in  any   heart.     Time   im- 
paireth friendships,  as  also  anger    destroyeth  them.     Do   thou 
not  stick,    therefore,   to  that   worn-ofF  friendship    between   us. 
Think  not  of  it  any  longer.     The   friendship  I  had  with  thee, 
O  thou  best  of  Brahmanas,  was  for  a  special   purpose.     There 
cannot    be   friendship  between   a  poor   man  and  a  rich    man, 
between  an  unlettered  hind  and    a   man   of  letters,  between  a 
coward  and  a  hero.    Why  dost  thou  therefore  desire  the  revival 
of  our  former   friendship  ?     O   thou  of  simple   understanding, 
great  kings  can  never  have  friendship  with  such   indigent   and 
luckless  wights  as  thou  ?     One  who  is   not   a   king   can   never 
have  a  king  for  his  friend.     I    do   not  remember   ever   having 
promised  thee  my   kingdom.     But,  O    Brahmaua,  I   can   now 
give  thee  food  and  shelter  for  one   night.-^Thus  addressed   by 
him,  I  left  his  presence  quickly  with  my   wife,  vowing   to   do 
that  which  I  will  certainly  do  soon  enough.     Thus  insulted  by 
Drupada,  O  Bhisma,  I  have  been  filled   with   wrath.     I   come 
to  the   Kurus   desirous   of   obtaining   intelligent  and   docile 
pupils.     I  come  to  Hastinapore  to  gratify  thy  wishes.     0,  tell 
me  what  I  am  to  do,'  " 

Vaisampayana  continued,  "  Thus  addressed  by  the  son  of 
Bharadwaja,  Bhisma  said  unto  him,  'String  thy  bow,  O 
Brahmaua,  and  make  the  Kuru  princes  accomplished  in  arms. 
Worshipped  by   the   Kurus,  enjoy  with  a   glad  heart   to   thj 


ADIPARVA.  S81 

Bll  every  comfort  in  their  abode.  Thou  art  the  absolute  lord, 
O  Brahmana,  of  whatever  wealth  the  Kurus  have  and  of 
their  sovereignty  and  kingdom.  The  Kurus  are  thine  (from 
this  day).  Think  that  as  already  accomplisiied  which  may 
be  in  thy  heart.  Thou  art,  0  Brahmana,  obtained  by  us  as 
the  fruit  of  our  great  good  luck  !  Indeed,  the  favor  thou 
hast  conferred  upon  me  by  thy  arrival  is  great  !'  " 

Thus  ends   the   hundred   and    thirty-third  Section  in   the 
Sambhava  of  the  Adi  Parva. 


~       Section  CXXXIV.  • 

(  Sambhava  Parva  contlnxied.  ) 

Vaisampayana  said,  "Then  worshipped  by  Bhlsma,  Drona — 
that  first  of  men— endued  with  great  energy,  took  up  his 
quarters  in  the  abode  of  the  Kurus  and  continued  to  live 
there,  receiving  their  adorations.  And  after  he  had  rested 
awhile,  Bhisma  taking  with  him  his  grand-sons  the  Kawrava 
princes,  gave  them  unto  him  as  his  pupils,  making  at  the 
same  time  many  valuable  presents.  And  the  mighty  one 
(Bhisma)  also  joyfully  gave  unto  the  son  of  Bharadwaja  a 
house  that  was  tidy  and  neat  and  well  filled  with  paddy  and 
every  kind  of  wealth.  And  that  first  of  bowmen  Drona  there- 
upon joyfully  accepted  the  Kauravas,  r^iis;,  the  sons  of  Pandu 
and  Dhrita-raslitra,  as  his  pupils.  And  having  accepted  them 
all  as  his  pupils,  one  day  Drona  called  them  apart  and  making 
them  touch  his  feet,  told  them  with  a  swelling  heart,  '  I  have 
in  my  heart  a  particular  purpose.  Promise  me  truly,  ye  sinless 
ones,  that  when  ye  have  become  skilled  in  arms,  ye  will 
accomplish  it.'  " 

Vaisampayana  continued,  "  Hearing  these  words,  the  Kuru 
princes  remained  silent.  But  Arjuna,  0  king,  vowed  to 
accomplish  it  whatever  it  was.  Drona  then  cheerfully  clasped 
Arjuna  to  his  bosom  and  took  the  scent  of  his  head  repeated- 
ly, shedding  tears  of  joy  all  the  while.  Then  Drona  enduei 
with  great  prowess  taught  the  sons  of  Pandu  (  the  use  of  ) 
many  weapons  both  celestial  and  human.  And,  0  thou  bull 
of  the  Bharata  race,  many  other  princes  also  flocked   to   that 


S92  MAHABHARATA. 

best  of  Brahmanas  for  instruction  in  arms.  The  Vrishnis  and 
the  Andhakas  and  princes  from  various  huids  and  the  (adopted) 
son  of  Radha  of  the  Suta  caste,  (Kama),  all  became  pupils 
of  Drona.  But  of  them  all,  the  Suta  child  Kama  from  jea- 
lousy frequently  defied  Arjuna,  and  supported  by  Duryodhana, 
used  to  disregard  the  Pandavas.  Arjuna,  however,  from  devo- 
tion to  the  science  of  arms,  always  stayed  by  the  side  of  his 
preceptor,  and  in  skill,  strenc]5th  of  arm,  and  perseverance, 
excelled  all  (his  class-fellows).  Indeed,  although  the  instruc- 
tion the  preceptor  gave  was  the  same  in  the  case  of  all,  yet 
in  lightness  and  skill  Arjuna  became  the  foremost  of  all 
his  fellow  pupils.  And  Drona  was  convinced  that  none  of 
his  pupih  would  (at  any  time)  be  able  to  equal  that  son 
of  Indra. 

"Thus  Drona  continued  giving  lessons  to  the  princes  in  the 
science  of  weapons.  And  lyhile  he  gave  unto  every  one  of 
his  pupils  a  narrow-mouthed  vessel  (for  fetching  water)  in- 
order  that  much  time  may  be  spent  in  falling  them,  he  gave 
unto  his  own  son  Aswathama  a  broad-mouthed  vessel,  so  that 
filling  it  quickly,  he  might  return  soon  enough.  And  in  the 
intervals  so  gained,  Drona  used  to  instruct  his  own  son  in 
several  superior  methods  (of  using  weapons).  Jishnu  (Arjuna) 
came  to  know  of  this,  and  thereupon  filling  his  narrow- 
mouthed  vessel  with  water  by  means  of  the  Varuna  weapon, 
he  used  to  come  unto  his  preceptor  at  the  same  time  with  his 
preceptor's  son.  And  accordingly  the  intelligent  son  of  Pritha 
that  foremost  of  all  men  possessing  a  knowledge  of  weapons — 
had  no  inferiority  to  his  preceptor's  son  in  respect  of  excellence. 
Arj Una's  devotion  to  the  service  of  his  preceptor  as  also  tQ 
arras  was  very  great,  and  he  soon  became  the  favorite  of  his 
preceptor.  And  Drona  beholding  his  pupil's  devotion  to 
arms,  summoning  the  cook,  told  him  in  secret,  /  Never  give 
Arjuna  his  food  in  the  dark,  nor  do  thou  tell  him  that  I  have 
told  thee  this.'  A  few  days  alter,  however,  when  Arjuna 
was  taking  his  food,  a  wind  rose  and  thereupon  the  lamp 
that  was  burning  went  out.  But  Arjuna,  endued  with  energy, 
continued  eating  in  the  dark,  his  hand,  from  habit  going  up 
to  his  mouth.     His  attention  being  thus  called  to  the  force   of 


ABl  PARVA.  S93 


foi'je  of  habit,  the  ftronof-arnied  son  of  Paiidn  set  his  hcarfc 
upon  practising  with  liis  how  in  the  niglit.  And,  O  Bhaiata, 
Drona,  hearing  the  twang  of  his  bow-string  in  the  night, 
came  to  him,  and  cLisping  him,  snid,  'Truly  do  I  tell  thee  that; 
I  shall  do  that  unto  thee  by  which  there  shall  not  be  a  bow- 
man equal  to  thee  in  the  worhh'  " 

Vaisainpayana  continued,  '  Thereafter  Drona  began  to 
teach  Arj una  the  art  of  fighting  on  horse-back,  on  the  back 
of  elei»hants,  on  chariots,  and  on  the  ground.  And  the 
mighty  Drona  also  instructed  Arjuna  in  figliting  with  the 
mace,  the  sword,  the  toinara,  the  prasa,  and  the  sakti.  And 
he  also  instructed  him  in  using  many  weapons  and  fighting 
with  many  men  at  the  same  time.  And  hearing  reports  of 
his  skill,  kings  and  princes,  desirous  of  learning  the  science 
of  arras,  flocked  to  Drona  by  thousands.  And  amono-sfc  those 
that  came,  there,  0  monarch,  was  a  prince  named  Ekalavya, 
who  was  the  son  of  Hiranya-dhanu,  king  of  the  Nishadas 
(the  lowest  of  the  mixed  orders).  Drona,  however,  cognisant; 
of  all  rules  of  morality,  accepted  not  the  prince  as  his  pupil 
in  archery,  seeing  that  he  was  a  Nishada,  who  might  (ia 
time)  excell  all  his  high-born  pupils.  But,  O  thou  oppress- 
or of  all  enemies,  the  Nishada  prince,  touching  Drona's  feefc 
with  bent  head,  wended  into  the  forest.  And  there  makinor 
a  clay  image  of  Drona  began  to  worship  it  respectfully,  as  if 
it  were  his  real  preceptor,  and  practise  weapons  before  it  with 
the  most  rigid  regularity.  lu  consequence  of  his  exceptional 
reverence  for  his  preceptor,  and  of  his  devotion  also  to  his 
purpose,  all  the  three  processes  of  fixing  arrows  on  the 
bow-string,  aiming,  and  letting  ofT  eliafts  became  very  easy 
to  him. 

"And  one  day,  O  thou  grinder  of  all  foes,  the  Kuru  and  the 
Pandava  princes,  with  Drona's  leave,  set  out  on  their  chariota 
on  a  hunting  excursion.  A  servant,  O  king,  followed  the  party 
at  liesure,  with  tiie  usual  implements  and  a  dog.  Having 
arrived  at  the  woods,  they  wandered  about  intent  on  the  pur- 
pose they  had  in  view.  Meanwhile,  the  dog  also,  in  wandering 
alone  about  the  woods,  came  upon  the  Nishada  j)rince  (Eka- 
lavya).    And    beholding    the  Nishnda    of  dark  hue,   of    body 


50 


•394  MAHABHARATA, 

"besmeared  with  filth,  dressed  in    black,  and    bearing    matted 
locks  on  head,  the  dog  began  bark  to  aloud. 

"  Thereupon   the   Niahada   prince,  desirous    of    exhibiting 
las   lightness    of  hand,    struck    seven    arrows    into   its  mouth 
(before  it  could  shut  it).     And  the  dog  thus  pierced  with  seven 
arrows  came  back  to  the  Pandavas.     And  those  heroes,  behold- 
JDg  that  sight,  were    filled    with    wonder.     And    ashamed   of 
their  own  skill,  they  began  to  praise  the  lightness  of  hand  and 
precision  of  aim  by  auricular  perception  (exhibited  by  the  un- 
known archer).     And  they    thereupon   began   to  seek  in  those 
woods  for  the  unknown  dweller  thereof  (who  showed  such  skill). 
And,  O  king,  the  Pandavas  soon  found  out  the  object  of  their 
search  ceaselessly  discharging  arrows  from  the  bow.  And  behold- 
ing that  man  of  grim  visage,  who  Avas  a  total  stranger  to  them, 
they  asked,  'Who  art  thou  and  whose  son  ?'     Thus  questioned, 
the   man  replied,  'Ye  heroes,  I  am  the  son  of  Hiranya-dhanu 
king    of  the   Nishadas.     Know  me  also  for  a  pupil  of  Drona,, 
labouring  for  the  acquisition  of  the  art  of  arms.'  " 

Vaisampayana     continued,  "  The     Pandavas   then,  havicg 
made  themselves  acquainted  wiih   everything    connected  with 
him,  returned  (to  the  city  ),  and  going    unto  Drona,   told  him 
of  tiiat  wonderful  feat  of  archery  which  they  had  witnessed  in 
the  woods.     But  Arjuna,  however,  in  particular,  thinking    all 
the  v/hile,  O    king,  of  Ekalavya,  saw  Drona    in  private  and 
relying  upon    his  preceptor's    affection     for    him,  said,  'Thou 
hadst  lovingly  told   me,    clasping   me    to    thy    bosom,  that  no 
pupil  of  thine    should   be    equal  to   me.     Why  then  is  there  a 
pupil    of  thine,  viz,  the    mighty    son    of  the    Nishada   king, 
superior  to  me  ?'  " 

Vaisampayana  continued,  "  Hearing  these  words,  Drona 
reflected  for  a  moment,  and  resolving  upon  the  course  of  ac'fion 
he  should  follow,  took  Arjuna  with  him  and  went  unto  the 
Nishada  prince.  And  he  beheld  Ekalavya  with  body  besmear- 
ed with  filth,  matted  locks  (on  head),  clad  in  rags,  bearing 
a  bow  in  hand  and  ceaselessly  shooting  arrows  therefrom. 
And  when  Ekalavya  saw  Drona  approaching  towards  him, 
wending  a  few  steps  forward,  he  touched  his  feet  and  prostrat- 
ed himself  on  the  ground.    Aud  the  son  of  the  Nishada  king 


&DI  PARVA.  §95 

worshipping  Drona,  duly  represented  himself  as  his  pnpil,  and 
clasping  his  hands  in  reverence,  stood  before  him  (awaiting 
his  commands).  Then  Drona,  O  king,  addressed  Ekalavya, 
saying,  'If,  O  hero,  thou  art  really  my  pnpil,  give  me  then 
my  fee.'  Hearing  these  words,  Ekalavya  was  very  much 
gratified,  and  said  in  reply,  'O  illustrious  preceptor,  what  shall 
I  give  ?  Command  me  ;  for  there  is  nothing,  O  thou  foremost 
of  all  conversant  with  the  Yedus,  which  I  may  not  give  unto 
my  preceptor.'  Drona  answered,  '  O  Ekalavya,  if  thou  art 
really  intent  on  making  me  a  gift,  I  should  like  then  to  have 
the  thumb  of  thy  right  hand.'  " 

Vaisampayana  continued,  "  Hearing  these  -cruel  words  of 
Drona,  who  had  asked  of  him  his  thumb  as  tuition-fee,  Eka- 
lavya, ever  devoted  to  truth  and  desirous  also  of  keeping  his 
promise,  with  a  cheerful  face  and  an  unafHicted  heart,  cut  off 
without  ada  his  thumb,  and  gave  it  unto  Drona.  After  this, 
when  the  Nishada  prince  began  once  more  to  shoot  with  the 
help  of  his  remaining  fingers,  he  found,  O  king,  that  he  had 
lost  his  former  lightness  of  hand.  And  Arjuna  at  this  became 
happy,  the  fever  (of  jealousy)  having  left  him. 

"  Two  of  Drona's  pupils  became  very  much  accomplished  in 
the  use  of  the  mace.  These  were  Duryodhana  and  Bhima, 
who  were,  however,  always  jealous  of  each  other.  Asv/athama 
excelled  everyone  in  the  mysteries  of  the  (science  of  arms). 
The  twins  (Nakula  and  Sahadeva)  excelled  everybody  in 
handling  the  sword.  Yudish-thira  excelled  everybody  as  a 
charioteer.  Arjuna,  however,  excelled  everyone  in  every  res- 
pect;  surpassing  everyone  in  intelligence,  resourcefulness, 
strength,  and  perseverance.  ^Accomplished  in  all  weapons, 
Arjuna  became  the  foremost  of  even  the  foremost  of  chariot- 
eers ;  and  his  fame  spread  all  over  the  earth  to  the  verge  of 
the  sea.  And  although  the  instruction  had  been  equal,  yet 
the  mighty  Arjuna  excelled  all  (the  princes)  in  lightness  of 
hand.  Indeed,  in  weapons  as  in  devotion  to  his  preceptor, 
he  became  tiie  first  of  them  all.  And  amongst  all  the  princes, 
Arjuna  alone  became  an  Atiratha  (a  charioteer  capable  of 
fighting  at  one  time  with  sixty  thousand  foes).  And  the 
wicked  sous  of  Dluita-rashtra,  beholding  Bhima-sena   endued 


39S  MAKABHARATA, 

with  great    strength    nud    Arjuna    accoiDplisbed    in  all  arm», 
became  very  jealous  of  them. 

"  O  thou  bull  among  mei),  cue  day  Drona  desirous  of 
ieet'iDg  the  comparative  excelleuse  of  all  his  pupils  in  the 
use  of  arms,  collected  them  all  together  after  their  education 
had  been  com[)leted.  And  before  assembling  them  together, 
he  had  caused  an  artificial  bird,  us  the  would-be  aim,  to  be 
placed  on  the  top  of  a  neighbouring  tree.  And  when  they 
were  all  together,  Drona  said  unto  them,  'Take  up  your  bows 
quickly  and  stand  here  aiming  at  that  bird  on  the  tree,  with 
arrows  fixed  on  your  bow-strini,'s  ;  shoot  and  cut  off  the  bird's 
liead,  as  soon  as  I  give  the  order.  I  shall  give  each  of  ye  a 
turn,  one  by   one,  my   children. 

Vaisampayana  continued,  "  Then  Drona,  that  foremost  of 
all  Angira's  sons,  first  addressed  Yudhish-thira  saying,  'O 
irrepressible  one,  ain^  with  thy  arrow  and  let  it  off  as  soon  as  I 
give  the  order.  Yudishthira  took  up  the  bow  first,  as  desired, 
O  king,  by  bis  preceptor,  and  stood  aiming  at  the  bird.  But, 
O  thou  bull  of  the  Bharata  race,  Drona  in  an  instant, 
addressing  the  Kuru  prince  standing  with  bow  in  hand,  said, 
'Behold,  O  prince,  that  bird  on  the  top  of  the  tree.'  Yudhish- 
thira  replied  unto  his  preceptor,  saying,  'I  do.'  But  the  ins- 
tant after,  Drona  again  asked  him,  'What  dost  thou  now  see, 
O  prince?  Seest  thon  the  tree,  myself,  or  thy  brothers?' 
Yudhish-thira  answered,  'I  see  the  fcree,  thyself,  my  brothers, 
and  the  bird.'  Drona  repeated  his  question,  but  was  answered 
as  often  in  the  same  words.  Drona  then,  vexed  with  Yudhish- 
thira,  reproachingly  told  him,  'Stand  ihou  apart.  It  is  not 
for  thee  to  strike  the  aim.'  Then  Di-ona  repeated  the  experi- 
ment with  Duryo-dhana  and  the  other  sons  of  Dhrita-rashtra 
one  after  another,  as  also  with  his  other  pupils,  Bhima  and 
the  rest,  including  the  princes  who  had  come  unto  him  from 
other  lands.  But  the  answer  in  every  case  was  tlie  same  as 
Yudhish-thira's,  viz,  ('We  behold  the  tree,  thyself  our  fellow- 
pupils,  and  the  bird).'  And  reproached  by  their  pn^i^cptor,  they 
were  all  ordered,  one  after  another,  to  stand  apart." 

Thus  ends    the  hundred  and   thirty-fourth    Sjotiou    in    the 
kjambhu\  a  of  the  Adi  Parva. 


SectiOxX  CXXXV. 

(  Sambkava  Parva  continued.  ) 

Vaisanipayana    said,  "  When    everyone    had    failed,  Drona 
smiliugly  called  Arjuna  and  said    unto    him,  'By  thee    the  aim 
must  be  shot  at  ;  therefore,  turn    thy  eyes    to  it.     Thou  must 
let  fly  the  arrow  as    soon    a^  I  give    the    order.     Therefore,  O 
son,  stand  here  with    bow   and   arrow    for   an   instant.'     Thus 
addressed,  Arjuna  stood  ainiiui^  at  the  bird,  as  desired  by    his 
preceptor,  with   bow  bent.     An  instant  after  Drona  asked  him 
as    in    the   case   of  others,   'Seest    thou,  O    Arjuna,    the  bird 
there,  the    tree,  and  myself?'     Arjuna  replied,  'I  see  the  bird 
©nly,    but   not  the   tree    or    thyself.'     Then  the    irrepressible 
Drona,  well  pleased  with  Arjuna,  the  instant  after,  again  said 
unto    that    mighty  charioteer  amongst  the  Pandavas,  'If  thou 
seest  the  vulture,  then  describe  it    to   me.     And    Arjuna  said, 
'I  only  see  the  head  of  the    vulture,  not  its    body.     At    these 
words  of  Arjuna,    the    down   on  Drona's  body  stood  on  end  for 
delight.     And  he  then  said  to  Partha.     'Shoot  tiiou.'     And  the 
latter  instantly  let  fly  (liis  arrow)  and  with  his  sharpened  shaft 
speedily  struck  off  the  head  of  the    vulture  on    the  tree    and 
brought  it  to  the  ground.     No  sooner  was    the  deed  done  than 
Drona  clasped  Falgoona    to  his  bosom  and  thought  that  Dru- 
pada  with  his  friends  had  already  been  vanquished  in  fight. 

"  Sometime  after,  O  thou  bull  of  the  Bharata  race,  Drona, 
accompanied  by  all  his  pupils,  went  to  the  banks  of  the  Ganges 
to  bathe  in  the  sacred  stream.  And  when  Drona  had  plunged 
in  the  stream,  a  strong  alligator,  as  if  sent  by  Death  himself, 
seized  him  about  his  thigh.  And  though  quite  capable  him- 
self, Drona  asked  in  seeming  hurry  his  pupils  to  rescue  him. 
And  he  said,  '0  kill  this  monster  and  rescue  me.'  Contem- 
poraneously with  this  speech,  Vivatsu  f Arjuna)  struck  the 
monster  within  the  water  with  five  sharp  arrows  irresistible 
in  their  course,  while  the  other  pupils  stood  confounded 
each  at  his  place.  Beholding  Arjuna's  readiness,  Drona  con- 
sidered him  to  be  the  foremost  of  all  his  pupil?,  and  be- 
eaino     highly    pleased.     The    monster,   in    the    meantime,  cut 


398  Mahabharata; 

into  pieces  by  the  arrows  of  Arjuna,  released  the  tlngh  of 
the  illustrious  Drona  and  gave  up  the  ghost.  The  son  of 
Bharadwaja  then  addressed  the  illustrious  and  mighty  chariot- 
eer Arjuna  and  said,  '  Accept,  O  thou  of  mighty  arms,  this 
very  superior  and  irresistible  weapon  called  Brahma-shira, 
with  the  methods  of  hurling  and  recalling  it.  Thou  must 
not,  however,  ever  use  it  against  any  human  foe,  for  if  hurled 
at  any  foe  endued  with  inferior  energy,  it  might  burn  the 
whole  universe.  It  is  said,  0  child,  that  this  weapon  hath 
not  a  peer  in  the  three  worlds.  Keep  it  therefore  with  great 
care,  and  listen  to  what  I  say.  If  ever,  0  hero,  any  foe  not 
human  contendeth  against  thee,  then  shalt  thou  employ  it 
against  him  for  compassing  his  death  in  battle.'  Pledging 
himself  to  do  what  he  was  bid,  Vivatsu  then,  with  joined  hands, 
received  that  great  weapon.  The  preceptor  then,  addressing 
him  again,  said,  'None  else,  in  this  world,  will  ever  become  a 
superior  bowman  to  thee.  Vanquished  thou  shalt  never  be  by 
any  foe,  and  thy  achievements  will  be  great.'" 

Thus   ends  the    hundred    and     thirty-fifth  Section  in    the 
Sambhava  of  the  Adi  Parva. 


Section  CXXXVI. 

{Samhhava  Pdrva  continued.  ) 

Vaisampayana  said,  "  O  thou  of  the  Bharata  race,  behold- 
ing the  sons  of  Dhrita-rashtra  and  Pandu  accomplished  in 
arms,  Drona,  O  monarch,  addressed  king  Dhrita-rashtra,  in 
tiie  presence  of  Kripa,  Soma-datta,  Valhika,  the  wise  son  of 
Ganga,  Vyasa,  and  Vidura,  and  said,  '0  thou  best  of  Kuru 
kings,  thy  children  have  completed  their  education.  With 
thy  permission,  0  king,  let  them  now  show  their  proficiency.' 
Hearino-  him,  the  king  said  with  a  glad  heart,  'O  thou  best 
of  Bi-ahraanas,  thou  hast,  indeed,  accomplished  a  great  deed. 
Command  me  thyself  as  to  the  place  and  the  time  where 
and  when  and  the  manner  also  in  which  the  trial  may  be 
held.  Grief  arising  from  my  own  blindness  maketh  me  envy 
those  men  who,  blesssed  with  sig^^t,  will  behold  my  children's 
prowess   iu   arms.      O   Khatta  (Vidura),    do    all   that   Drona 


ADl  PARVA. 


399 


■sayeth.     O  thou  devoted  to   virtue,  I   think   there   is  nothing 

that  can   be   more  agreeable  to  me.'     Then  Vidura  giving  the 

necessary  assurance  to  the  king,  went    out    to  do  what  he  wa3 

bid.     And  Drona,  endued  \yith  great   wisdom,  then   measured 

out  a  piece  of  land  that   was   void   of  trees  and    thickets  and 

furnished    with    wells    and    springs.     And    upon   the    spot  of 

land  so  measured    out,  Drona — that   first   of  eloquent    men^ 

selecting  a  lunar  day  wheu  the  star  ascendant  was    auspicious, 

offered   up    sacrifice   unto    the   gods,  in    the  presence    of  the 

citizens  assembled  by  proclamations  to  witness  the  same.     And 

then,  0  thou    bull     among    men,  the     artificers    of  the  king 

built  thereon  a  large  and  elegant   stage  according  to  the  rules 

laid  down    in    the    scriptures.     And  it  was    furnished    with  all 

kinds  oi  weapons.     And    they  also    built   another  elegant  hall 

for  lady  spectators.     And  the  citizens    constructed  many  plat- 

foms,  while  the  wealthier  of  them  pitched  many  spacious  and 

high  tents  all  around. 

"  And  when  the  day  fixed  for  the  exhibition  came,  the  king 
accompanied  by  his  ministers,  with  Bhisma  and  Kripa  the  fore- 
most of  preceptors,  walking  ahead,  came  unto  that  theatre    of 
almost   celestial  beauty,  constructed  of  pure  gold,  anj  decked 
with  strings    of  pearls    and    the    lapis    lazuli.     And,  0  thou 
first   of  victorious    men,  Gandhari    blessed    with     great  (^ood 
fortune  and  Kunti,  and  the  other    ladies    of  the    royal   house- 
hold   in    gorgeous   attire    and    accompanied  by  their  waiting- 
women,  joyfully  ascended  the   platforms,  like    celestial  ladies 
ascending  the  Sumeru  mountain.     And  the  four  orders  includ- 
ing   the    B  ahmanas    and    Kshatriyas,  desirous    of    beholding 
the  princes'  skill  in  arms,  left    the    city  and  came    running  to 
that  spot.     And  so  impatient   was    every    one    to  behold    the 
spectacle,   that  the    vast  crowd    assembled  there    in  almost  an 
instant.     And  with  the  noise  of  blowing  trumpets  and  beating 
drums    and   the    sound   of  many    voices,    that    vast  concourse 
became  like  the  agitated  ocean. 

"  At  last,  Drona  accompanied  by  his  son,  dressed  in  Avhite 
attire,  with  white  sacred  thread,  white  locks,  white  bread, 
white  garlands,  and  white  sandal  paste  besmeared  over  his 
body,  entered   the  lists,     It   seemgd  as  if  the  Moon  hinvv ;) 


4(00  MAHABHARATA. 

accompanied  by  the  plmet  Mars  appeared  in  an  unclouded  sky. 
On  entering,  Bharadwaja  pei-fonned  timely  worship,  and  caused 
Brahmanas  versed  in  the  tnantra'^  to    celebrate   the  auspicioui5 
rites.     And  after    auspicious    sweet-sounding   musicial  instru- 
ments had  struck  U|)  as  a  propitiatory  ceremony',  entered  some 
persons  equipped  with  various  arms.    And  then  having  girt  up 
their     loins,    entered    those    mighty    warriors,   he    best  of  the 
Bharata  race   (the  princes)  furnished  with  the    finger-i)rotect- 
ors,   and    bows  and  quivers.     And    with  Yudishtliira    at    their 
head,  the  puissant  princes  entered  in  the  order  of    age  and  be- 
gan to  show  wonderful  sJcill  with  their  weapons.     Some   of  the 
spectators  lowered   their  heads,  apprehending    fall   of  arrows. 
While  others    fearlessly  looked  ou  with  wonder.     And  swiftly 
riding  on    horses  and    managing  them,  dexterously,  the  prin- 
ces   began    to    hit  marks   with  shafts    graced    with   their  res- 
pective names.     And  seeing  the  prowess  of  the  princes  furuish- 
ed  with  bows  aud  arrows,  the  spectators  thought  that  they  were 
seeing    the    city    of  the   Gandharvas,  and    became  filled    with 
amazement.     And,  O  Bharata,  all  of  a  sudden  some   hundreds 
and  thousands,  with    eyes    expanded    with  wonder,  exclaimed 
'Well  done!     Well  done!'     And  having    repeatedly    displayed 
their  skill   and  dexterity  in    the    use    of  the   bow    and    arrow 
and  in  the  management  of  cars,  the  mighty    warriors  took  up 
their   swords    and  bucklers,    and   began   to    range    the    lists, 
playing    tlieir    weapons.     The   spectators    saw    (with  wonder) 
their  agility,  the  symmetry   of  tlieir  bodies,  their  grace,  their 
calmness,  the  firmness  of  tlieir  grasp   and    their   use    of  the 
sword   and   buckler.     Then    Vrikodara   and  Suyodhana  inter- 
nally  delighted  (at  the  prospect  of  fight)    entered    the  arena, 
mace    in  hand,    like   two   one-peaked    mountains.     And    the 
mighty    armed    warriors  biaced  their  waist,  and    summoning 
up  their   energy,    roared   like  two   mad  (male)  elephants  con- 
tending for  a  female  one;    and    like   two   mad   male  elephants 
those  mighty  heroes  faultlessly  (in  consonance  with  the  dictates 
of  the  science  of  arms)  went  right  and  left,   circling  the    lists. 
And    Vidura   described    to   Dhrita-rashtra    and    the    mother 
of  the   Pandavas   (Kunti)    to  Gandhaii  all  the   feats   of  the 
priuces.  " 


ADl  PAUVA.  401 

Thus   ends  the    hundred  and  thirtv-slxth    Section    in  the 
Sambhava  of  the  Adi  Parva, 


Section  CXXXVII. 
(  Samhhava  Parva  continued.  ) 

Vaisampayaiia  continued,  "  And  upon  the  Kuru  king  and 
Bhiraa  the  foremost  of  all  endued  with  strength,  having  entered 
the  arena,  the  spectators  were  divided  into  two  parties,  in 
consequence  of  their  partiality  swaying  their  affections.  And 
some  cried  'Beijold  the  heroic  king  of  the  Ivurus  !'  And  some, 
'Behold  Bhiraa !'  And  on  account  of  these  cries  there  was  all 
of  a  sudden  a  loud  uproar.  And  seeing  the  place  became  like 
a  troubled  ocean,  the  intelligent  Bharadwaja  said  unto  his  dear 
son  Aswathama,  'Restrain  thou  both  these  mighty  warriors  so 
proficient  in  arms  !  Let  not  the  ire  of  the  assembly  be  pro- 
voked by  this  combat  of  Bhima  and  Duryo-dhana.'  " 

Vaisampayana  continued,  "  And  the  son  of  the  preceptor 
of  the  princes  then  restrained  those  combatants  with  uplifted 
maces  and.  who  reseuibleJ  two  swollen  oceans  agitated  by  the 
winds  that  blow  at  the  universal  dissolution.  And  Drona 
himself  entering  the  yard  of  the  arena  commanded  the  mu- 
sicians to  stop  and  with  a  voice  deep  as  that  of  the  clouds 
addressed  these  words :  'Behold  ye  now  that  Partha  who  is 
dearer  to  me  than  my  own  son,  the  master  of  all  arras,  the 
son  of  Indra  himself,  and  like  unto  the  younger  brother  of 
Indra  (Vishnu) !'  And  having  performed  the  propitiatory  rites, 
the  youth  Falgnna,  furnished  with  the  finger-ptotector  and  his 
quiver  full  of  shafts  anl  bow  in  hand,  doning  on  his  golden 
mail,  appearel  in  the  lists  even  like  an  evening  cloud  reflect- 
ing the  rays  of  the  setting  sun,  and  illumined  by  the  hues 
of  the  rainbow  and  flashes  of  lightning. 

"  And  on  seeing  Arjuna  the  whole  assembly  were  delighted, 
and  conches  began  to  be  blown  all  around  with  other  musical 
instruments.  And  there  arose  a  great  uproar  in  consequence  of 
the  spectators  exclaiming,  'This  is  the  graceful  son  of  Kunti  !'— 
'This  is  the  middle  (third)  Pandava !' — 'This  is  the  son  of  the 
mighty  ludra  !' — 'This  ia  the  protector  of  the  Kuras  !' — 'TLia  is 

51 


402  MAHABHARATA, 

the  foremost  of  those  versed  in   arms  '.'—'This  is   the  foremost 
of  all  cherishers  of  virtue  !'— 'This  is  the  foremost  of  all   well- 
couducted  persons,  the  great  repository    of  the   knowledge   of 
manners !'     At  those  exclamations,  the  tears  of  Kunti,  mixing 
with  the  milk  of  lier  breast,  drenched  her  bosom.     And  having 
his  ears   filled  with   that  uproar,  that   first   of  men,  Dhrita- 
rashtra,  asked  Vidura  with    delight,  'O  Kshatta,  what  is  this 
great  uproar,  like  unto  that  of  the  troubled  deep,  arising  all  of 
a  sudden,  and  rending  the  very  heavens  ?'     Vidura   replied    'O 
mighty  monarch,  the  son  of  Pandu  and  Pritha,    Falguna,  clad 
in  mail  hath  entered  the  lists.  And  hence  this  uproar !'  Dhrita- 
rashtra  said,  '0  thou  of  soul  so  great,  by  the  three  fires  sprung 
from   Pritha  who   is   even  like  the  sacred  fuel,  I  have,  indeed, 
been  blessed,  favored  and  protected  !'  " 

Vaisampayana  continued,  "And  when  the  spectators  excited 
with  delight,  had  somewhat  regained  their  equanimity,  Vivat- 
shu  began  to  displ.iy  before  his  preceptor   iiis  lightness   in  the 
use  of  weapons.     By  the  Agneya   weapon  he  created  fire,  and 
by  the  Fanuia  weapon,  he  created  water.     And  by  the  Vaya' 
'vya  weapon,  he  created  air,  and  by  the   Paryanya  weapon,  he 
created    clouds.     And  by    the    Bhaunna   weapon,  he    created 
land,  and  by    the    Parvatya    weapon    mountains    came   into 
being.     And  by    the   Antar-dhana     weapon    these   all  were 
made  to  disappear.  Now  the  beloved  of  his  preceptor  (Arjuna) 
appeared  tall,  and  now  short  ;  now   he  was   seen  on  the  yoke 
of  his   car,  and  now  on   the   car   itself  ;   and   the  next   mo- 
ment  he   was  on    the    ground.      And    the    hero    favored   by 
his  practised  dexterity,  hit  by  his  arrows  various   butts,  some 
tender,  some    fine,  and  some   of  thick  composition.     And  like 
one  shaft,  he  let  fly    at  one   time  into  the  mouth  of  a  moving 
iron   boar  five  shafts    together  from  his  bow-string.     And  that 
hero   of  mighty    energy    discharged   one    and    twenty  arrows 
into   the   hollow  of    a  cow's    horn  hung  up   on   a   rope  and 
swaying  to  and    fro.     In    this  manner,  O  sinless   one,  Arjuna 
showed   his   profound   skill   in  the  use  of  the  sword,  the  bow, 
and  the  mace,    walking  over  the  lists  in  circles. 

"And,  O  Bharatft,  when  the  exhibition  had  well  nigh  ended, 
^he  excitement  of  the  spectators  cooled,  aad  the  sound  of  the 


ADl  PARVA.  40^ 

musical  instruments  been  suspended,  there  was  heard  proceed- 
ing from  the  gate,  the  slappinor  of  arms,  betokening  might  and 
strength,  and  even  like  unto  the  roar  of  thunder.  And,  O  king, 
fts  soon  as  this  sound  was  heard,  the  assembled  multitude 
instantly  thought,  'Are  tiie  mountains  splittiDj:{,or  is  the  Earth 
itself  rending  asunder,  or  is  the  welkin  resounding  with  the 
roar  of  gathering  clouds  ?'  And  then  all  the  spectators  turned 
their  eyes  towards  the  entrance.  And  Drona  stood  surrounded 
by  the  five  brothers — the  sons  of  Pritha,  and  seemed  like 
the  moon  in  conjunction  with  the  five-starred  constellation 
Hasta,  And  Duryodhana,  that  slayer  of  foes,  stood  up  ia 
haste  and  was  surrounded  by  his  century  of  liaughty  brothers 
■with  Aswathama  amongst  them.  And  that  prince,  mace  ia 
hand,  thus  surrounded  by  his  hundred  brothers  with  uplifted 
weapons,  appeared  like  Purandara  in  days  of  yore,  encircled 
by  the  celestial  host  on  the  occasion  of  the  battle  with  the 
Danavas." 

Thus   ends  the    hundred  and  thirty-seventh  Section  in  the 
Sambhava  af  the  Adi  Parva. 


Section  CXXXVIII. 

( Sambhava  Parva  continued. ) 

Vaisarapayana  continue  1,  "  When  the  spectators,  with  eyes 
expan3ei  with  wonder,  male  v/ay  for  that  subjugator  of  hostile 
cities,     Kama,    that    hero    with    his     natural    mail    and    face 
brightened    up   with  ear-rii>gs,  taking  his  bow  and  girding  on 
his   sword,  entered    the   spacious    lists,  like   a  walking   cliff. 
That    far-famed    destroyer    of    hostile   hosts,    the    large-eyed, 
Kama,  was  born  of  Pritba  in  her  maideiihood.     He  was  a  por- 
tion of  the    hot-beamed  Sun.     His  energy  and    prowess   v/ere 
like  unto  those  of  the  lion,  or  the  bull,  or  the  leader  of  a  herd 
.of  elephants.     He  resembled  the  sun  in  splendour,  the  moon  in 
loveliness,   and   the    fire  in  energy.     Born  of  the  Sun    himself 
he  was    tall    in  stature  like  a  golden   palm    tiee,  and   endued 
with    the    vigor  of  youth   he    was  C!>pable  of  slaying   a  lion. 
Handsome   in  features,  he    was   possessed  of  countless  accom- 
plishments.    The  mighty-armed  v/arrior  eyeiu-g  all  around  th^' 


404;  MAHABHARATA. 

arena,  bowed  indifferently  to  Drona  and  Kripa.  And  the 
entire  assembly,  motionless  and  with  steadfast  gaze,  thought 
'Who  is  he  ?'  And  they  became  agitated  in  consequence  of 
their  curiosity  to  know  the  warrior.  And  that  foremost  of 
eloquent  men,  the  offspring  of  the  Sun,  in  a  voice  deep  as 
that  of  the  clouds,  addressed  liis  unknown  brother,  the  son  of 
the  subduer  of  the  Asura  Paka  (Indra)  saying,  '0  Partha ! 
I  shall  perform  feats  before  this  gazing  multitude,  excelling 
all  thou  hast  performed  !  Beholling  them  thou  shalt  be 
amazed  1'  And,  O  thou  best  of  those  blest  with  speech,  he 
had  hardl}''  ended  when  the  spectators  stood  up  all  at  once, 
as  if  uplifted  by  some  instrument.  And,  O  tiger  among  men, 
Duryodhana  was  filled  with  delight,  while  Vivatshu  was  ins- 
tantly all  abashment  and  anger.  Then  with  the  permission  of 
Drona  the  mighty  Kama  delighting  in  battle,  there  did  all 
that  Partha  had  done  before.  And,  O  Bharata,  Duryodhana 
with  his  brothers  thereupon  embraced  Kama  in  joy  and  then 
addressed  him  saying,  'Welcome,  O  mighty-armed  warrior  !  I 
liave  obtained  thee  by  good  fortune,  O  polite  one  !  Live  thou 
as  thou  pleasest,  and  command  myself  and  the  kingdom  of  the 
Kurus !'  Kama  replied,  'When  thou  hast  said  it,  I  regard  it 
as  already  accomplished  !  I  only  long  for  tliy  friendship  !  And, 
O  lord,  my  wish  is  even  for  a  single  combat  with  Arjuna!' 
Duryodhana  said,  'Do  thou  with  me  enjoy  the  good  things  of 
life  !  Be  thou  the  benefactor  of  thy  friends,  and,  O  thou  re- 
pressor of  enemies,  place  thou  thy  feet  on  the  heads  of  all 
foes.'  " 

Vaisarapnyana  continued,  "And  Arjuna,  after  this,  deeming 
himself  disgraced,  said  unto  Kama  stationed  amidst  the 
brothers  like  unto  a  cliff,  '  Tiiat  path  wliich  the  unwelcome  in- 
truder and  the  uninvited  talker  cometh  to,  shall  he  thine,  0 
Kama,  being  slain  by  me  !'  Kama  replied,  'This  arena  is  meant 
for  all,  not  for  thee  alone,  OFalguna!  They  are  kings  who 
are  superior  in  energy  ;  and  verily,  the  Kshatriya  regardeth 
might  alone.  What  need  of  altercation  which  ia  the  excercise 
of  the  weak  !  0  Bharata,  speak  then  in  arrows,  until  with 
arrows  I  strike  off  thy  head  today  before  the  preceptor 
himself !'" 


ADIPARVA.  405 

Vuisampayana  continued,  "  And  then,  hastily  embraced  by 
his  brothers,  Partlia,  that  subduer  of  hostile  cities,  with  the 
permission  of  Drona  advanced  for  the  combat.  On  the 
other  side  Kama  having  been  embraced  by  Duryodhana 
with  his  brothers,  taking  up  bin  bow  and  arrows,  stood  ready 
for  fight.  Then  the  firmament  became  enveloped  in  clouds 
emitting  flashes  of  lightning,  and  the  colored  bow  of  Indra 
ap[)eared  shedding  its  effulgent  rays.  And  the  clouds  seemed 
to  laugh  in  consequence  of  rows  of  white  vakas  that  were 
then  on  their  wing.  And  seeing  Indra  thus  viewing  the  arena 
from  affection  (for  bis  son),  the  Sun  too  dispersed  the  clouds 
from  over  his  own  offspring.  And  Falguna  remained  deep  hid 
undercover  of  the  clouds,  while  Kama  remained  visible,  being 
surrounded  by  the  rays  of  the  Sun.  And  the  sons  of  Dhrita- 
rashtra  stood  by  Kama,  and  Bharadwaja,  and  Kri{)a,  and 
Bhisma  remained  with  Partha.  And  the  assembly  was  divided 
as  also  were  the  female  spectators.  And  knowing  the  state  of 
things,  Kunti,  the  daughter  of  Blioja,  swooned  away.  And 
by  help  of  female  attendants,  Vidura,  versed  in  the  lore  of 
all  duties,  revived  the  insensible  Kunti  by  sprinkling  sandal 
paste  and  water  on  her  person.  On  being  restored  to  conscious- 
ness, Kunti  seeing  her  two  sons  clad  in  mail  was  seized  with 
fear,  but  she  could  do  nothing  (to  protect  then»).  And  behold- 
ing both  the  warriors  with  bows  strung  in  their  hands,  the  son 
of  Saradwan,  Kripa,  knowing  all  duties  and  cognisant  of  the 
rules  regulating  duels,  addressed  Kama,  saying,  "This  Pandava 
is  the  youngest  son  of  Kunti.  He  belongeth  to  the  Kaurava 
race.  He  will  engage  in  combat  with  thee.  But,  O  thou 
mighty-armed  one,  thou  too  must  tell  us  thy  lineage  and  the 
names  of  thy  father  and  mother;  and  the  royal  line  of  which 
thou  art  the  ornament!  Learning  all  this,  Partha  will  fight 
with  thee  or  not  (as  he  shall  see  fit).  Sons  of  kings  never  fight 
with  men  of  inglorious  lineage.'" 

Vaisampayana  continued,  "  Thus  addressed  by  Kripa,  Kar- 
na's  countenance  became  like  unto  a  lotus  pale  and  torn  with 
the  pelting  showers  of  the  rainy  season.  Duryodhana  said, 
'O  preceptor,  verily,  the  shastras  have  it  that  three  classes 
of  persons  can  lay  claim  to  royalty,  viz,  persons   of  the    blood 


406  MAHABUARATA. 

royal,  heroes,  and,  lastly,  those  that  lead  armies.  If  Falgvina 
is  unwilling  to  fight  with  one  who  is  not  a  king,  I  will  install 
Kama  king  of  Anga  !'  " 

Vaisampayana  said,  "  And  at  that  very  moment,  seated  on 
a  golden  seat,  with  fried  paddy  and  flowers  and  water-pots  and 
much  gold,  the  mighty  warrior  Kama  was  installed  king  by 
Brahmanas  versed  in  mayitras.  And  the  royal  umbrella  was 
held  over  his  head,  while  chamaras  waved  around  that  re- 
doubted hero  of  graceful  mien.  And  the  cheers  having  ceased, 
king  (Kama)  said  unto  the  Kaurava  Duryodhana,  'O  tiger 
among  mouarchs  !  What  shall  I  give  unto  thee  that  may 
compare  with  thy  gift  of  a  kingdom  ?  0  king,  I  will  do  all 
thou  biddest !  And  Suyodhana  said  unto  him,  'I  eagerly  wish 
for  thy  friendship!'  Thus  spoken  to,  Kama  replie'l,  'Be  it  so.' 
And  they  embraced  each  other  in  joy,  and  experienced  great 
happiness," 

Thus  ends  the  hundred  and  thirty-eighth  Section  in  the 
Sambhava  of  the  Adi  Parva. 


Section  CXXXIX. 
(  Sambhava  Parva  continued.  ) 

Vaisampayana  said,  "  After  this,  with  his  sheet  loosely 
hanging  down,  Adhiratha  entered  the  lists,  perspiring  and 
trembling,  and  supporting  himself  on  a  staff. 

"  Seeing  him  Kama  left  his  bow  and  impelled  by  filial 
regard  bowed  his  head  still  wet  with  the  water  of  inauguration. 
And  then  the  charioteer,  hurriedly  covering  his  feet  with  the 
end  of  his  sheet,  addre^^sei  Kama  crowned  with  success  as  his 
son.  And  the  charioteer  embraced  Kama  and  from  excess  of 
affection  bedewed  his  head  with  tears,  that  head  still  wet 
with  the  water  sprinkled  over  it  on  account  of  his  coronation 
as  king  of  Anga.  And  seeing  the  charioteer,  the  Pandava 
Bhima-sena  took  Kama  for  a  charioteer's  son,  and  said  by 
way  of  ridicule,  '0  thou  son  of  a  charioteer !  Thou  dost 
not  deserve  death  in  fight  at  the  hands  of  Partha  !  As  befits 
thy  race  take  thou  anon  the  whip  !  And,  O  worst  of 
mortals  !  surely,  thou  art  not  worthy  to  sway  the  kingdom 
-of  Anga,  even  as  a  dog  doth  not  deserve  the    butter   placed 


ADIPARYA.  407 

before  the  sacrificial  fire.  Kama,  thus  addressed,  with  slightly 
quivering  lips  fetched  a  deep  sigh  and  looked  at  the  god  of 
day  in  the  skies.  And  even  as  a  mad  elephant  riseth  frona  aa 
assemblage  of  lotuses,  rose  the  mighty  Duryodhanain  wrath 
from  among  his  brothers.  And  addressing  that  performer  of 
dreadful  deeds,  Bhima-sena  there  present,  the  Kauiava  said, 
'0  Vrikodara !  it  behoveth  thee  not  to  speak  such  words. 
Might  is  the  cardinal  virtue  of  a  Kehatriya,  and  even  a 
Kshatriya  of  inferior  biith  deserveth  to  be  fought  with.  The 
linea<^e  of  heroes,  like  the  sources  of  lordl}'  rivers,  is  ever 
unknown.  The  fire  that  covereth  the  whole  world  riseth 
from  the  waters.  The  thunder  that  slayeth  the  Danavas  was 
made  of  a  bone  of  (a  mortal  named)  Dadhichi.  The  illustri- 
ous deity  Guha,  who  combines  in  his  composition  the  portions 
of  all  the  other  deities,  is  of  lineage  unknown.  Some  call 
him  the  offspring  of  Agni ;  some,  of  Krittika;  some,  of 
Rudra;  and  some,  of  Ganga.  It  hath  been  heard  by  us  that 
persons  born  in  the  Kshatriya  order  have  before  become 
Brahmanas.  Viswamitra  and  others  (born  Kshatriyas)  have 
obtained  the  eternal  Brahma.  The  foremost  of  all  wielders 
of  weapons — the  preceptor  Drona — hath  been  born  in  a  Avater- 
pot,  and  Kripa  of  the  race  of  Gotama  hath  sprung  from  a 
clump  of  heath.  Your  own  births,  ye  Pandava  princes,  are 
known  to  me.  Can  a  she-deer  bring  forth  a  tiger  (like  Kama 
of  the  splendour  of  the  Sun,  and  endued  with  every  auspi- 
cious mark,  and  bom  also  with  a  natural  mail  and  ear-rings  ? 
This  prince  among  men  deserveth  the  sovereignty  of  the  world, 
not  of  Anga  only,  in  consequence  of  the  might  of  his  arm 
and  my  disposition  to  obey  him  in  everything.  If  there  be 
anybody  here  to  whom  all  tliat  I  have  done  unto  Kama  hath 
become  intolerable,  let  him  ascend  his  chariot  and  bend  his 
bow  with  the  help  of  his  feet.'  " 

Vaisampayana  continued,  ''  Then  there  arose  a  confused 
murmur  amongst  the  spectators  approving  of  Duryodhaua's 
speech.  The  sun,  however,  went  down,  but  prince  Duryo- 
dhana  taking  Kama's  hand  led  him  out  of  the  arena  lighted 
with  countless  lamps.  And,  0  king,  the  Pandavas  also, 
accompanied  by    Droua  and  Kripa  evnd   Bhisrna,  returned  to 


408  MAHABHARATA, 

their  abodes.  And  the  people  too  came  away,  some  naming 
Arjuna,  some  Kama,  and  some  Diiryodhana,  (as  the  victor 
of  the  day.  )  And  Kanti  recognising  her  son  in  Kama  by  the 
various  auspicious  marks  on  his  person  and  beholding  hira 
installed  in  the  sovereignty  of  Atiga  was,  from  motherly 
affection,  very  well  pleased.  And  Duryodhana,  O  monarch, 
having  obtained  Kama  (in  tliis  way),  banished  his  fears  ari- 
sing out  of  Arj Una's  proficiency  in  arms.  And  the  heroic 
Kama,  accomplished  in  arms,  began  to  gratify  Duryodhana 
with  sweet  speeches,  while  Yudbish-thira  was  impressed  with 
the  belief  that  there  was  no  warrior  on  earth  like  unto  Kama. 

Thus  ends    tlie   hundred    and    thirty-ninth    section  in   the 
Sarabhava  of  the   Adi  Parva. 


Section  CXL. 
(Sambhava  Parva  continued.) 

Vaisarapayana  continued,  "  Beholding  tlie  Pandavas  and 
the  sons  of  Dhrita-rashtra  accomplished  in  arms,  Drona 
thought  the  time  had  come  when  he  could  demand  the  pre- 
ceptorial fee.  An  I,  0  king,  assembling  his  pupils  one  day 
together,  the  preceptor  Drona  asked  of  them  the  fee,  saying, 
'Seize  ye  Drupada  the  king  of  Panchala  in  battle  and  bring 
him  unto  me.  Tiiat  shall  be  the  most  acceptable  fee  1'  Those 
warriors  then,  answering  *So  be  it,'  speeiily  ascended  their 
chariots,  and  for  bestowing  upon  their  preceptor  the  fee  he 
demanded,  marched  out  accompanied  by  him.  Those  bulls 
among  men  smiting  the  Panchalas  on  their  way  laid  siege  to 
the  capital  of  the  great  Drupada.  And  Duryodhana  and 
Kama  and  the  mighty  Yuyutshu,  and  Dush-shasana  and 
Vikarna  and  Jala-shauiha  and  Sulochana — these  and  many 
other  foremost  of  Kshatriya  princes  of  great  prowess  vied 
with  each  other  in  becoming  the  foremost  in  the  attack.  And 
the  princes  riding  ou  first  chiss  chariots  and  followed  by 
cavalry,  entering  the  hostile  capital,  proceeded  along  the 
streets. 

"  Meanwhile,  the  king  of  Panchala  beholding  that  mighty 
fjrce  and  hearing  its  loud  clamour,  came   out  of  his  palace 


ADI  PARVA.  409 

accompanied  by  his  brothers.     And  king  Jagna-sena  was   well- 
armed.     But    the    Kuril   sCrmy    assailed    him  with  a  shower  of 
arrows   uttering    their    war-cry.     But    Jagna-sena,  difficult  of 
being  subdued  iu   battle,  upon    his   white  chariot  approaching 
the  Kurus  began  to  rain  his  fierce  arrows  arround. 

"  Before    the    battle    commenced,  Arjuna,     beholding    the 
pride    of    prowess    displayed    by    the    princes,    addressed    his 
preceptor — that  best     of  Brahmanas — Drona     and  said,  'We 
shall  exert  ourselves  after  these   have    displayed  their  prowess. 
The  king  of  Pduchala  can  never  be  taken  on  the  field  of  battle 
by  any  of  these!'     Having  said  this,    the    sinless  son  of  Kunti, 
surrounded  by  his    brothers    waited    ontside  the  town  at  a  dis- 
tance of  a  mile   from  it.     Meanwhile   Drupada,  beholding  the 
Kuru   host,   rushed    forward   and   pouring   a   fierce  shower   of 
arrows  around,    terribly   afflicted   the    Kuru    ranks.     And  such 
was  his  lightness  of  motion  on  the    field    of  battle  that  though 
fighting  unsupported  on  a  single  chariot,  the  Kunis  from  panic 
supposed    that    there  Avere    many    Drnpadas  opposed  to  them. 
And  the  fierce  arrows   of  that   monarch    fell    fast  on  all  sides, 
till  conches  and  trumpets    and    drums  by  thousands   began  to 
be  sounded  by   the    Panchalas    from    their    houses  (giving  the 
alarm).     Tiien  there  arose  from    the   mighty   Panchala  host  a 
roar  terrible  as  that  of  tiie  lion,  while  the  twang  of  their  bow- 
strings seemed  to  rend  the  very    heavens.     Then   Duryodhana 
and    Vikarna,  Suvahu   and  Dirgha-lochana  and  Dush-shasana, 
becoming  furious,  began  to  shower  their  arrows  upon  the  enem}'. 
But  the  mighty  bowman — Prishata's  sou — invincible  in  battle, 
though    very  much   pierced   with  the   arrows  of  the    enemy, 
instantly  began,  0  Bharata,   to  afflict  the   hostile    ranks    with 
greater  vigor.     And  moving  over  the  field  of  battle  like  a  fiery 
wheel,    king  Drupada    with  his  arrows  smote  Duryodhana  and 
Vikarna  and    even  the    mighty  Kama,  and  many  other  heroic 
princes  and  numberless  warriors,  and  slaked  their  thirst  of  battle. 
Then  all  the  citizens  showered  upon  the  Kurus  various  missiles 
like  clouds  showering  rain-drops  upon    the    earth.     And  young 
and    old  they    all  rushed   to  battle    assailing    the    Kurus  with 
vigor.     The  Kauravas   then,  0  Bharata,  beholding  the    battle 
become  frightful,  broke  and  fled  wailing  towards  the  Paudavas. 

52 


410  MAHABHAEATA* 

"The  Pandavas,  hearing  the  terrible  wuil  of  the  beaten  host, 
reverentially  saluted  Droiia  and  ascended  their  chariots.     Thea 
Arjana    hastily    bidding    Yudhish-thira  nob  to    engage  in  the 
fi'dit,  rushed  forward,  appointing  the   sons  of  Ma.iri  (Nakula 
and    Sabadeva)     the   protectors    of  his  chariot  wheels,  while 
Bhima-seua,  ever  fii^bting  in  the  van,  with  mace  in   hand,  ran 
ahea.!.     The  sinless  Arjuna,  thus  accompanied  by  his  brothers, 
hearing    the    shouts   of   the   enemy,  advanced   towards   them 
filling  the  wiiole  region  with  the    sound    of  his  chariot-wheels. 
And    like    a    Makara   entering    the     sea,  the   miohly-armed 
]3hima,  resembling  a  second  Yama  with  mace  in  hand,  entered 
the  Puuchala   ranks, — fiercely   roaring   like     the   ocean   in   a 
teuipest.     An'l  Bhima.,  mace  in  htmd,    first  rushed  towards  the 
array  of  elephants  in  the  hostile  force,  while  Arjuna,  proficient 
in  war,  assailed  that  force  (in  some  other  point)  by  the  prowess 
of    his  arm.     And    Bhima,   like    the    great  destroyer  himself, 
began  to   slay   thos"    elephants    with  his  mace.     Those   hug© 
finimtils  like  unto  mountains,  struck   with    Bhima's  mace,    had 
their  heads  broken  into   pieces,  and    covered    with   streams   of 
blood,  began   to   fail    upon    the  ground   like  cliffs  loosened  by 
thundfT.     And    the   Pandava   prostrated   on  the   ground    ele= 
pha*  *i  r.nd  horses  and    cars   by    thousands   and  slew  much  in- 
fantry  and   many    cutirioteers.     Indeed,  as  a  iierdsman  in  the 
woods  driveth  before  him  with    his   staff  countless  cattle  with 
ease,  so  did  Vrikodara  drive  before   him    the  chariots  and  ele- 
puunts  of  the  hostile  force. 

"  Meauwhile  FJ;Tuna,  impelled  by  the  desire  of  doing 
good  unto  Bharadwiija,  assailed  the  son  of  Prishata  with  a 
shov/er  of  arrov^s  and  felled  him  from  the  elephant  on  which 
he  was  seated.  And,  O  monarch,  Arjuna,  like  unto  tho 
terrible  fire  that  consumeth  at  the  end  of  the  Yuga,  began  to 
prostrate  on  the  ground  horses  and  cars  and  elephants  by  thou- 
sand?. The  Panchalas  and  the  Srinjiyas,  on  the  other  hand, 
thus  assailed  by  the  Pandava,  met  lii  u  with  a  perfect  shower 
of  weapons  of  various  kinds.  An. I  they  sent  up  a  loud 
shout  :avd  fought  desperately  with  Arjuna.  The  battle 
became  furious  and  terrible  to  behol  I.  Hearing  the  enemy's 
shout,  the  son  of  Indra  was  filled  wiih   wrath.     Assailing   the 


ADI  PARVA.  411 

hostile  host  with  a,  thick  shower  of  arrows,  lie  rushetl  towarig 
it  furiously,  ufflicting  it  with  renewed  vigor.  They  who 
observei  the  iUustrious  Arjiina  at  that  time  coull  not  mark 
any  interval  between  his  fixing  the  arrows  on  the  bowstring 
and  letting  them  off.  Loud  were  the  shouts  that  rose  there- 
upon mingled  with  cheer.s  of  approval.  Then  the  king  of 
Panchala,  accoin[>ai)ied  by  (the  generalissimo  of  his  forces), 
Satya-jit,  rushed  with  speed  'xt  Arjuna  like  tLo  Asura  Sam- 
vara  rushing  at  the  chief  of  the  celestials  (in  days  of  yore). 
Then  Arjuaa  covered  the  king  of  Panchala  with  a  thick 
ehower  of  arrows.  Then  there  arose  a  frigh'f.i!  uproar 
among  the  Panchala  host  like  unto  the  roar  of  a  mightjr 
lion  springing  the  leader  of  a  herd  of  elei)Ii!i!its.  And  be- 
holding Arjuna  rushing  at  the  king  of  Panchala  f^r  eoizing 
him,  Satyajit  of  great  prowess  rushed  at  hiin.  And  the 
two  warriors,  like  unto  ludra  and  the  Asura  Virochana's 
son  (  Vali  ),  apj)roachinnr  each  other  for  combat,  began  to 
grind  each  other's  ranks.  Then  Arjuna  with  great  fo<.ce 
pierced  Satyjijit  with  ten  keen  shafts  r,t  wh'ch  feat  the 
spectators  were  all  amazed.  But  Satyajit  without  losing  any 
time  assailed  Aijuna  with  a  hundred  shafts.  Then  Ih.it 
mighty  charioteer,  Arjuna,  endued  with  remarkable  light- 
ness of  motion,  thus  covered  by  that  shov/er  of  arrows, 
rubbed  his  bow-string  to  increase  tlie  velocity  of  hia  shiifis. 
Then  cutting  in  twain  his  antagonist's  bow,  Aijana  rushed 
at  the  king  of  Panchala.  But  Satyajit  quickly  taking  up  a 
tougher  bow  pierced  with  his  arrows  Partha,  his  chariot, 
charioteer,  and  horse.s.  A.-juna,  thus  assailed  in  battle  Uy 
the  Panchala  warrior,  forgave  nut  his  foe.  E;igt^-r  to  tlay  Liai 
at  once,  he  pierced  with  a  number  of  r.rrows  his  antiigonisi's 
horses,  flags,  bow,  clenched  ( left )  fist,  charioteer,  nni  the 
attendant  at  his  back.  Thou  S;ctyajit,  finding  his  Lows  re- 
peatedly cut  in  twain  and  his  horses  slain  as  often,  desisted 
from  the  {\rf]\t. 

O 

"  The  king  of  Panchala,  beholding  his  general  thus  discom- 
fited in  the  encounter,  himself  began  to  shower  his  arrows 
upon  the  Pandava  prince.  Then  Arjuna,  that  foreniosc  of 
warriors  crowned  with  success,   began  to  fight    furiously.    Ai;d 


412  MAHABHAIIATA. 

quickly  cutting  his  enemy's  bow  in  twain  as  also  his  flag-staffs 
which  he  caused  to  fall  down,  lie  pierced  his  antagonist's 
horses  and  charioteer  also  with  five  arrows.  Then  throwing 
aside  his  bow,  Arjuna  took  his  quiver,  and  taking  out  a  scimi- 
tar and  sending  forth  a  loud  shout,  leaped  from  his  own 
chariot  upon  that  of  his  foe.  And  standing  there  with  perfect 
fearlessness  he  seized  Drupada  as  Gadura  seizeth  a  huge  snake 
after  agitating  the  waters  of  the  deep.  At  sight  of  this,  the 
Panchala  troops  ran  away  in  all  directions. 

"Then  Dhananjaya,  having  thus  exhibited  the  might  of 
his  arm  in  the  presence  of  both  hosts,  sent  forth  a  loud  shout 
and  came  out  of  the  Panchala  ranks.  And  beholding  him 
returning  (with  his  captive),  the  princes  began  to  lay  waste 
Drupada's  capital.  Addressing  them  Arjuna  said,  'This  best 
of  monarchs,  Drupada,  is  a  relative  of  the  Kuru  heroes. 
Therefore,  0  Bhima,  slay  not  his  soldiers  !  Let  us  only  give 
unto  our  preceptor  his  fee  !'" 

Vaisampayana  continued,  "O  king,  thus  prevented  by 
Arjuna,  the  mighty  Bhima-aena,  though  unsatiated  with  the 
exercise  of  battle,  refrained  from  the  act  of  slaughter.  And, 
O  thou  bull  of  the  Bharata  race,  the  princes  then  taking  Dru- 
pada with  them,  after  having  seized  him  on  the  field  of  battle 
along  with  his  friends  and  counsellors,  offered  him  untoDrona. 
And  Drona  beholding  Drupada  thus  brought  under  complete 
control — humiliated  and  deprived  of  wealth — remembered  that 
monarch's  former  hostility  and  addressing  him  said,  '  Thy 
kingdom  an  I  capital  have  been  laid  waste  by  me.  But  fear 
not  for  thy  life  though  it  dependeth  now  on  the  will  of 
thy  foe  !  Dost  thou  now  desire  to  revive  thy  friendship 
(with  me)  ?'  Having  said  this  he  smiled  a  little  and  again  said, 
^Fear  not  for  thy  life,  brave  king !  We  Brahmanas  are  ever 
forgiving.  Ani,  0  thou  bull  amongst  the  Kshatriyas,  my 
affection  and  love  for  thee  have  grown  with  my  growth  in 
consequence  of  our  having  sported  together  in  child-hood  in 
the  hermittage.  Therefore,  O  king,  I  ask  for  thy  friendship 
again.  And  as  a  boon  (unasked)  I  give  thee  half  the  king- 
dom (that  was  thine; !  Thou  toldst  me  before  that  none  who 
is  not.a  king   could    be  a    king's    friend.     Theretore   is   it,  Q 


ADIPARVA.  413 

Jagna-seiia,  that  I  retain  half  thy  kingdom  !  Thou  art  the 
king  of  all  the  territory  lying  on  the  southern  side  of  the 
Bhagirathi  while  I  become  kinfr  of  all  the  territory  on  the 
north  of  that  river.  And,  O  Panchala,  if  it  pleaseth  thee, 
know  me  from  hence  for  thy  friend  !' 

"Hearing  these  words,  Drupada  answered,  'Thou  art  of 
noble  soul  and  great  prowess.  Therefore,  O  Brahraana,  I  am 
not  surprised  at  what  thou  dost !  I  am  very  much  gratified 
with  thee,  and  I  desire  thy  eternal    friendship  !'  " 

Vaisampayana  continued,  "  After  this,  O  Bharata,  Drona 
released  the  king  of  Panchala,  anl  cheerfully  performing  the 
usual  offices  of  reg.ird,  bestowed  upon  him  half  the  kiugdom. 
Thenceforth  Drupada  began  to  reside  sorrowfully  in  (the  city 
of  )  Kampilya  within  (the  province  of  )  Makandi  on  the  banks 
of  the  Ganges  filled  with  many  towns  and  cities.  And  after 
his  defeat  by  Drona,  Drupada  also  ruled  the  southern  Pan- 
chalas  up  to  the  banks  of  the  Charmanwati  river.  And  Dru- 
pada from  that  day  was  well  convinced  that  he  could  not, 
by  Kshatriya  might  alone,  defeat  Drona,  being  very  much  his 
inferior  in  Brahma  (spiritual)  power.  And  he,  therefore,  began 
to  wander  over  the  whole  earth  for  finding  the  means  of 
obtaining  a  son  (who  would  subjugate  his    Brahmana  foe). 

"  Meanwhile  Drona  continued  to  reside  in  Ahichchatra. 
Thus,  O  king,  was  the  territory  of  Ahichchatra,  full  of  towns 
and  cities,  obtained  by  Arjuna,  and  bestowed  upon  Drona!" 

Thus  ends  the  hundred  and  fortieth  Section  iu  the  Sam- 
bhava  of  the  Adi  Parva. 


Section  CLXI. 

(Sambhava  Parva  continued.) 

Vaisampayana  continued,  "After  the  expiration,  O  kino-, 
of  a  year  from  this,  Dhrita-rashtra,  moved  by  kindness  for 
.the  people,  installed  Yudhish-thira  the  son  of  Pandu  as  the 
heir-apparent  of  the  kingdom  on  account  of  his  firmness, 
fortitude,  patience,  benevolence,  frankness,  and  unswerving 
honesty  of  heart.  And  within  a  short  time  Yudhish-thira 
the  son  of  Kuuti,   by  his  good  behaviour,  muuuers,  and   close 


414  MAHA.BHARATA. 

applicfttion  to  business,  darkened  the  deeds  of  liis  father.  And 
the  second  Pandava,  Vrikoiara,  began  to  receive  continued 
lessons  from  Sankarshana  (Vula-ratna)  in  encounters  with  the 
sword  and  the  mace  and  on  the  chariot.  And  after  Bhima's 
education  was  finished,  he  became  in  strength  like  unto  Dyu- 
mat-sena  himself.  And  continuing  to  live  in  harmony  with 
his  brothers  he  began  to  exert  his  prowess.  And  Arjuna  be- 
came celebrated  for  tlie  firmness  of  his  grasp  fof  weapons), 
for  his  lightness  of  motion,  precision  of  aim,  and  his  profi- 
ciency in  ttie  use  of  tlie  Kshura,  Naracha,  Valla,  and  Vipa- 
tka  weapons,  indeed,  of  all  weapons  whether  straight,  or 
crooked,  or  heavy.  And  Drona  certified  that  there  was  none 
in  the  world  who  was  equal  unto  A)juna  in  lightness  of  hand 
and  general  proficiency. 

*'  One  day  Drona,  addressing  Arjuna  before  the  assem- 
bled Kaurava  princes,  sjiid,  'There  was  a  disciple  of  Agastya 
in  the  science  of  arms  called  Agni-visha.  He  was  my  precep- 
tDV  and  I  his  disciple.  By  ascetic  merit  I  obtained  from  him 
a  weapon  called  Brahma- shir  a  which  can  never  be  futile 
and  which  is  like  unto  thunder  itself  and  capable  of  con- 
suming the  whole  earth.  That  weapon,  O  Bharata,  from 
what  I  have  done,  may  now  discend  from  disciple  to  disciple. 
While  imparting  it  to  me,  my  preceptor  said, — 0  son  of 
Bharadwaja,  never  shouldst  thou  hurl  tiiis  weapon  at  any 
human  being,  especially  at  one  who  is  of  small  energy  ! — Thou 
hast,  0  hero,  obtained  that  celestial  weapon !  None  else 
deserveth  it.  But  obey  thou  the  command  of  the  Rishi  (Agni- 
visha).  And,  behold,  0  Arjuna,  give  me  now  the  preceptorial 
fee  in  the  presence  of  these  thy  cousins  and  relatives  !'  And 
when  Arjuna,  hearing  this,  pledged  his  word  that  he  would 
give  what  the  preceptor  demanded,  the  latter  said,  '0  sin- 
less one,  thou  must  fight  with  me  when  I  fight  with  thee  !' 
And  tiiat  bull  among  the  Kuru  princes  thereupon  pledged  his 
word  unto  Drona  and  touching  his  feet  went  away  northwards. 
Then  there  arose  a  loud  sliout  covering  the  whole  earth  bounded 
by  her  belt  of  seas  to  the  effect  that  there  was  no  bowman  in 
the  whole  world  like  unto  Arjuna.  And,  indeed,  Dhananjaya, 
in  encounters  with  the  mace  and  the  sword  and  on  the  chariot. 


ADl  P  ARYA.  415 

as  also  with  the  bow,  acquired  woiulerful  proficiency.  And 
Sahadeva  obtaining  the  whole  science  of  morality  and  duties 
from  (Vrihaspati)  the  spiritual  chief  of  the  celestials,  contin- 
ued to  live  under  the  control  of  his  brothers.  And  Nakula — 
the  favorite  of  his  brothers — taught  by  Drona  became  known 
us  a  skillul  warrior  and  a  great  charioteer  (  Ati-ratha). 
Indeed,  Arjuna  and  the  other  Pandava  princes  became  so 
powerful  that  they  slew  in  war  the  great  Sauvira  who  had 
performed  asacrihce  extending  for  three  years  undaunted  by 
the  inroads  of  the  Gandharvas.  And  the  king  of  the  Yavanas 
himself  whom  the  powerful  Pandu  even  had  failed  to  bring 
under  subjection  was  brought  by  Arjuna  under  control.  Then 
rgain,  Vipula,  the  king  of  Sauvira,  endued  with  great  prowess, 
who  had  always  shown  a  disregard  for  the  Kurus,  was  made 
by  the  intelligent  Arjuna  to  feel  the  edge  of  his  power.  And 
Arjuna  also  repressed  by  means  of  his  arrows  (the  pride  of  ) 
king  Sumitra  of  Sauvira,  also  known  by  the  name  of  Datta- 
mitra,  who  had  resolutely  sought  an  encounter  with  him. 
The  third  of  the  Pandava  princes,  assisted  by  Bhima,  with  only 
a  single  chariot  subjugated  all  the  kings  of  the  East  backed 
by  ten  thousand  chariots.  In  the  same  way,  having  conquer- 
ed with  a  single  chariot  the  whole  of  the  South,  Dhanaujaya 
sent  unto  the  kingdom  of  the  Kurus  a  considerable  spoil. 

"  Thus  did  those  foremost  of  men — the  illustrious  Panda- 
vas — conquering  the  territories  of  other  kings  extended  the 
limits  of  their  own  kingdom.  But  beholding  the  great  prow- 
ess and  strength  of  those  mighty  bowmen,  king  Dhrita- 
rashtra's  sentiments  towards  the  Pandavas  became  suddenly 
poisoned,  and  from  that  day  the  monarch  became  so  anxious 
that  he  could  not  sleep."  -• 

•     Thus  ends  the  hundred  and  forty-first  section  in  the  Sam- 
bhavu  of  the  Adi  Parva. 


Section  CXLII. 
(Samhhava  Parva  continued.) 

Vaisampayana  continued,  "Hearing  that  the  heroic  sons 
of  Pania  endued  with  excess  of  energy  had  hecome  so  mighty, 
king  Dhrita-rashtra  became  very  miserable  witlj  anxiet}'. 
Then  summoning  unto  his  side  Kanika — that  foremost  of 
ministers — well-versed  in  the  science  of  politics  and  expert  in 
eeunsels,  the  king  said,  '0  best  of  Brahmanas,  the  Pandavaa 
are  daily  over-shadowing  the  earth.  I  am  exceedingly  jealous 
of  them.  Should  I  have  peace  or  war  with  them  ?  O  Kanika, 
advise  me  truly,  for  I  shall  do  as  thou  biddest !'" 

Vaisampayana  continued,  "  That  best  of  Brahmanas,  thus 
addressed  by  the  kiu<^,  freely  answered  him  in  these  pointed 
words  well-agreeing  with  the  import  of  political  science. 

'  Listen  to  me,  O  sinless  king,  as  I  answer  thee !  And, 
O  best  of  Kuru  kings,  it  behoveth  thee  not  to  be  angry 
with  me  after  hearing  all  I  s^y.  Kings  should  ever  be 
ready  with  uplifted  maces  (to  strike  when  necessary),  and 
they  should  ever  extend  their  prowess.  Carefully  avoiding 
all  flaws  themselves,  they  should  ceaselessly  watoh  for  the 
flaws  of  their  foes  and  take  advantage  of  them.  If  the  king 
is  always  ready  to  strike,  everybody  feareth  him  Therefore, 
should  the  king  ever  have  recourse  to  chastisement  in  all  he 
doeth.  He  should  so  conduct  himself  that  his  foe  may  not 
detect  any  flaw  iu  him.  But  by  means  of  the  weakness 
he  detecteth  in  his  foe  he  should  pursue  him  (to  destruction). 
He  should  always  conceal,  like  the  tortoise  hiding  its  body,, 
his  means  and  ends,  and  he  should  always  conceal  his  own 
weaknesses  from  the  sight  of  others.  And  having  begun  a. 
particular  act,  he  should  ever  accomplish  it  completely.  Be- 
hold, a  thorn,  if  not  extracted  wholly,  produceth  a  festering, 
sore !  The  slaughter  of  a  foe  who  doeth  thee  evil  is  always 
praiseworthy.  If  the  foe  be  one  of  great  prowess,  one  should 
always  watch  for  the  hour  his  disaster  and  then  slay  hira 
without  any  scruples.  If  he  should  happen  to  be  a  great 
warrior,  his  hour  of  disaster  also  should  be  watched  and 
he  should    then   be    iaiuced   to    fly.     0,    father,    an   enemy 


ADIPARVA.  417 

should   never   be   scorned   however    contemptible.      A    spark 
of  fire    is    capable   of  consuming    an   extensive    forest    if  only 
it    can   spread     from    one     object    to     another    in    proximit}''. 
Kings  should    sometimes    feign   blindness   and  deafness,  for  if 
impotent  to  chastise    they  should    pretend    not    to   notice  the 
faults  that    call    for  chastisement.     On  occasions  such  as  these 
let    them   regard   their    bows   as    made  of    straw.     But   they 
should  be  always  alert  like    a    herd    of  deer  sleeping  in    the 
woods.     When  thy  foe  is  in  thy    power   destroy   him  by  every 
means  open  or  secret.     Do  not  show  him  any  mercy    although 
he  seeketh  thy  protection.    A  foe  or  one  that  hath  once  injured 
thee  should    be    destroyed    by    lavishiiig    money    if  necessary, 
for  by  killing  him  thou  mayst  be  at  your  ease.     The    dead  can 
never  inspire  fear.     Thou    must   destroy    the    three,  five   and 
seven  (resources)  of  thy    foes.     Thou    must   destroy    thy  foes, 
completely  tearing    them    up    by   their    roots.     Then  shouldst 
thou  destroy  their  allies  and    partisans.     The    allies  and  parti- 
sans can  never  exist  if  the    principals   are    destroyed.     If  the 
root  of  the  tree  is    torn  up  the  branches  and    twigs   can  never 
exist   as   before.     Carefully    concealing    thy   own   means  and 
ends,  thou    shouldst    always    watch   thy  foes,  always   seeking 
their  flaws.     Thou  shouldst,  0  king,  rule  thy    kingdom  always 
anxiously  watching  thy  foes.     By    maintaining    the   perpetual 
fire,  by   sacrifices,  by   brown   cloths,  by  matted  locks,  and  by 
hides  of  animals  for   thy   bedding,  shouldst  thou   at  first   gain 
the    confidence    of  thy    foes,    and   when    thou    hast   gained  it 
thou  shouldst  then  spring  upon  them  like  a  wolf.     For  it    hath 
been  said    that   in   the  acquisition   of  wealth  even  the  garb  of 
hoHness  might  be  employed  as  a   hooked  staff  to  bend   down  a 
branch  in  order  to  pluck  the  fruits   that  are  ripe.     The  method 
followed   in    the   plucking    of  fruits    should  be  the  method  in 
destroying  foes,  for  thou   shouldst    proceed  by  the  principle  of 
selection.     Bear  thou  thy  foe  upon  thy  shoulders    till  the  time 
Cometh  when  thou  canst  throw    him   down,  breaking   him  into 
pieces  like  an  earthen  pot  thrown  with    violence   upon  a  stony 
surface.     The    foe   must   never   be    let     off  even     though    he 
addresseth  thee   most  piteously.     No  pity  shouldst  thou  shew 
him   but   slay  him   at    once.     By   the   arts  of  conciliation  or 

53 


M8  WAHABHARATA. 

the  expenditure  of  money  should  the  foe  be  slain.  By  produ^ 
cing  disunion  amongst  his  allies  or  by  the  employment  of 
force,  indeed,  by  every  means  in  thy  power  shouldst  thou 
destroy  thy  foe.' 

"  Dhrita-rashtra  then  said,  'Tell  me  truly  how  can  a  foe 
be  destroyed  by  the  arts  of  conciliation  or  the  expenditure  of 
money,  or  by  producing  disunion  or  by  the  employment 
of  force.' 

"  Kanika  replied,  'Listen,  O  monarch,  to  the  history  of  a 
jackal  dwelling  in  days  of  yore  in  the  forest  and  fully 
acquainted  with  the  science  of  politics.  There  was  a  wise 
jackal,  mindful  of  liis  own  interests,  who  lived  in  the  company 
of  four  friends,  mz,  a  tiger,  a  mouse,  a  wolf,  and  a  mon- 
goose. Gne  day  tliey  saw  in  the  woods  a  strong  deer — the 
leader  of  a  herd— whom,  however,  they  could  not  seize  for 
his  fleetness  and  strength.  They  thereupon  called  a  council  for 
consultation.  The  jackal,  opening  the  proceedings,  said, — O 
tiger,  thou  hast  made  many  an  effort  to  seize  this  deer,  but 
all  in  vain,  simply  because  this  deer  is  young,  fleet,  and  very 
intelligent.  Let  now  the  mouse  go  and  eat  into  its  feet  when 
it  lieth  asleep.  And  when  this  is  done,  let  the  tiger  approach 
and  seize  it.  Then  shall  we  all,  with  great  pleasure,  feast 
Qver  it. — Hearing  these  w^ords  of  the  jackal,  they  all  set  to 
work  very  cautiously  as  he  directed.  And  the  mouse  ate  into 
the  feet  of  the  deer  and  the  tiger  killed  it  as  anticipated. 
And  beholding  the  body  of  the  deer  lying  motionless  on  the 
ground,  the  jackal  said  unto  his  companions, — Blessed  be  ye  ! 
Go  and  perform  your  ablutions.  In  the  meantime  I  will  look 
after  the  deer. — Hearing  what  the  jackal  said,  they  all  went 
into  a  stream.  An:l  the  jackal  waited  there,  deeply  meditating 
•upon  what  he  should  do.  And  the  tiger,  endued  with  great 
strength,  returned  first  of  all  to  the  spot  after  having  per- 
formed his  ablutions.  And  he  saw  the  jackal  there  plunged 
in  meditation.  The  tiger  said, — Why  art  thou  so  sorrowful, 
O  wise  one!  Thou  art  the  foremost  of  all  intelligent  persons. 
Let  us  enjoy  ourselves  today  by  feasting  on  this  carcase. — 
The  jackal  said, — Hear,  O  mighty-armed  one,  what  the  mouse 
hath  said.    He  hath  even  said, — '0,  fie  on  the  etrength  of  the 


ADIPARVA.  4ji9 

king  of  the  beasts  !  This  deer  hath  "been  slain  by  me  !  By 
the  might  of  my  arm  he"]  will  today  gratify  his  hunger !' — 
When  lie  hath  boasted  in  such  language,  I,  for  my  part,  do 
not  wish  to  touch  this  food. — The  tiger  ^replied, — If,  indeed, 
the  mouse  hath  said  so,  my  sense  is  now  awakened.  I  shall, 
from  this  day,  slay,  with  the  might  of  my  own  arm,  ci'eaturea 
ranging  the  forest  and  then  feast  on  their  flesh. — Having  said 
this,  the  tiger  went  away. 

"'And  after  the  tiger  had  left  the  spot,  the  mouse  came. 
And  seeing  the  mouse  come,  the  jackal  addressed  him  and  said, 
* — Blest  be  thou,  O  mouse,  but  listen  to  what  tlie  mongoose 
htah  said.  He  hath  even  said, — 'The  carcase  of  this  deer  is 
poison  (the  tiger  having  touched  it  with  his  claws).  I  will 
not  eat  of  it.  On  the  other  hand,  if  thou,  0  jackal,  permittest 
it,  I  will  even  slay  the  mouse  and  feast  on  him  !'  Hearing 
this  the  mouse  became  alarmed  and  quickly  entered  his  hole. 
And  after  the  mouse  had  gone,  the  wolf,  O  king,  came  there 
having  performed  his  ablutions.  And  seeing  the  wolf  come, 
the  jackal  said  unto  him, — The  king  of  the  beasts  hath  been 
angry  with  thee!  Evil  is  certain  to  overtake  thee !  He  is 
expected  here  with  his  wife.  Do  as  thou  pleasest  ! — Thus  was 
the  wolf  also,  fond  of  animal  meat,  got  rid  off  by  the  jackal. 
And  the  wolf  fled  contracting  his  body  into  the  smallest  dimen- 
sions. It  was  then  that  the  mongoose  came.  And,  O  king,  the 
jackal,  seeing  him  come,  said, — By  the  might  of  my  arm  have 
I  defeated  the  others  who  have  already  fled.  Fight  with  me 
first  and  then  eat  of  this  meat  as  you  please! — The  mongoose 
replied, — When,  indeed,  the  tiger,  the  wolf,  and  the  intelli- 
gent mouse,  have  all  been  defeated  by  thee,  heroes  as  they 
are,  thou  seemest  to  be  a  greater  hero  still !  I  do  not  desire 
to  fight  with  thee. — Saying  this,  the  mongoose  also  went 
away.' 

"  Kanika  continued,  'When  they  all  had  thus  left  the  place, 
the  jackal,  well-pleased  at  the  success  of  his  policy,  alone 
ate  of  that  meat.  If  kings  ever  act  in  this  way,  they  can  be 
happy.  Thus  should  the  timid  by  exciting  their  fears,  the 
courageous  by  the  arts  of  conciliation,  the  covetous  by  gift 
of  wealth,  and  equals  and  inferiors  by  exhibition   of  prowess 


420  MAHABHARATA, 

be  brought  under  thy  sway.     Besides   all  this,  0   king,  that  I 
have  said,  listen  now  to  something  else  that  I  say.' 

"Kanika  continued,  'If  thy     son,    friend,  brother,    father, 
or  even   spiritual   preceptor,  becoineth   thy  foe,  thou  shouldst, 
if  desirous  of  prosperity,  slay  him  without  scruples.     By  curses 
and   iucantatious,  by  gift  of  wealth,  by  poison,  or   by  decep- 
tion, the   foe   should  be  slain.     He  should  never  be  neglected 
fiom  disdain.     If  both    the  parties  be  equal  and  success  uncer- 
tain, then  he  that  acteth  with  deligence  groweth  in  prosperity. 
If  the  spiritual  preceptor   himself  be   vain,    ignorant   of  what 
should   be   done  and    what   left   undone,  and    vicious   in   his 
ways,  even  he  should   be   chastised.     If  thou   art   angry,  show 
thyself  as  if  thou  art  not  so,  speaking   even  then  with    smiles 
on  thy  lips.     Never  reprove  any  one  with    indications  of  anger 
(in  thy  speech).     And,    0   Bharata,  speak    soft   words    before 
thou  smiteth    and  even   while    thou    art   smiting  !     After  the 
smiting   is   over,  pity   the    victim,  and   grieve   for   him,    and 
even  shed  tears.     Coniforting  thy  foe  by  conciliation,  by  gift  of 
wealth,  and  smooth  behaviour,  thou  must  smite  him  when  he 
walketh  not  aright.     Thou  shouldst  equally  smite  the   heinous 
offender  who  hath  since  been   living   in  the  practice   of  virtue, 
for  the  garb  of  virtue  simply  covereth    his   offences   like  black 
clouds    covering    the   mountains.     Thou     shouldst     burn    the 
house  of  that  person  whom  thou  punishest    with   death.     And 
thou  shouldst  never  permit   beggars   and   atheists  and  thieves 
to  dwell  in  thy  kingdom.     By  a  sudden  sally  or  pitched  battle, 
by  poison  or  by  corrupting  his  allies,  by  gift  of  wealth,  by  any 
means   in    thy   power,  thou    shouldst   destroy  thy  foe.     Thou 
mayst  act  with  the  greatest  cruelty.     Thou  shouldst  make  thy 
teeth  sharp  to  bite  with  fatal  effect.     And    thou  shouldst  ever 
smite  so  effectually  that  thy    (be  may  not  again  raise  his  head. 
Thou    shouldst   ever    stand  in    fear   of  even     one  from    whom 
there  is  no  fear,  not  to  speak  of  him  from  whom    there   is  fear. 
For  if  the  first  be   ever  powerful    he   may  destroy  thee  to  the 
roots    (for   thy    unpreparedness).     Thou    shouldst   never  trust 
the  faithless,  nor    trust  too  much    those  that   are    faithful,  for 
if  those  in  whom  thou   coufidest   prove  thy  foes,  thou  art  cer- 
tain to    b3  auuihiUtcd.     After  testing   their  faithfulness  thou 


ADl  PARVA.  421 

shouUlst  employ  spies  in  thy  own  kingdom  and  in  the  king- 
doms of  others.  Thy  spies  in  foreign  kingdoms  should  be  apt 
deceivers  and  persons  in  the  garb  of  ascetics.  Thy  spies 
should  be  placed  in  gardens,  places  of  amusement,  temples 
and  other  holy  places,  drinking  places,  streets,  and  with  the 
(eighteen)  thirthas  (viz,  the  minister,  the  chief  priest,  the  heir- 
presum{)tive,  the  commander-in-chief,  the  gate-keepers  of  the 
court,  persons  of  the  inner  apartments,  the  jailer,  the  chief 
purveyor,  the  head  of  the  treasury,  the  general  executant  of 
orders,  the  chief  of  the  town  police,  the  chief  architect,  the 
chief  justice,  the  president  of  the  council,  the  chief  of  the 
punitive  department,  the  commander  of  the  fort,  the  chief 
of  the  arsenal,  the  chief  of  the  frontier  guards,  and  the 
keeper  of  the  forests),  and  in  places  of  sacrifices,  near  wells, 
on  mountains  and  rivers,  in  forests,  and  in  all  i>laces  where 
people  congregate.  In  speech  thou  shouldst  ever  be  humble,, 
but  let  thy  heart  be  ever  sharp  as  the  razor.  And  when  thou 
art  engaged  in  doing  even  a  very  cruel  and  terx-ible  act,  thou 
shouldst  talk  with  smiles  on  thy  lips.  If  desirous  of  pros- 
perity, thou  shouldst  adopt  all  arts, — iiumility,  oath,  conci- 
liation, worshipping  the  feet  of  others  by  lowering  thy  head, 
inspiring  hope,  and  the  like.  A  person  conversant  with  the 
rules  of  policy  is  like  a  tree  decked  with  flowers  but  bearing 
no  fruits  ;  or,  if  bearing  fruits,  these  must  be  at  a  great  height 
not  easily  attainable  from  the  ground ;  and  if  any  of  these 
fruits  seem  to  be  ripe,  care  must  be  taken  to  make  them 
appear  as  raw.  Conducting  himself  in  such  a  way,  he  shall 
never  fade.  Virtue,  wealth,  and  pleasure  have  both  their 
evil  and  good  effects  closely  knit  together.  While  extracting 
the  effects  that  are  good,  those  that  are  evil  should  be 
avoided.  Those  that  practise  virtue  (incessantly)  are  made 
unhappy  for  want  of  wealth  and  the  neglect  of  pleasure. 
Those  again  in  pursuit  of  wealth  are  made  unliappy  for  the 
neglect  of  the  two  others.  And  so  those  who  pursue  pleasure 
suffer  for  their  inattention  to  virtue  and  wealth.  Tlierefore 
shouldst  thou  pursue  virtue,  wealth,  and  pleasure,  in  such 
a  way  that  thou  mayst  not  have  to  suffer  therefrom.  With 
humiliation  and  utteutiou,   without  jealousy  and   solicitous   of 


422  MAHABHARATA. 

accomplishing  thy  purpose,  shouldst  thou,  in  all  sinceritt,. 
consult  with  the  Brahmanas.  When  thou  art  fallen,  thou 
shouldst  raise  thyself  by  any  means,  gentle  or  violent ;  and 
after  thou  hast  thus  raised  thyself,  thou  shouldst  practise 
virtue.  He  that  hath  never  been  afflicted  with  calamity  can 
never  have  prosperity.  This  may  be  seen  in  the  life  of 
one  who  surviveth  his  calamities.  He  that  is  afflicted  with 
sorrow  should  be  consoled  by  the  recitation  of  the  history  of 
persons  of  former  times  (like  those  of  Nala  and  Rama).  He 
whose  heart  hath  been  unstrung  by  sorrow  should  be  consol- 
ed by  hopes  of  future  prosperity.  He  again  who  is  learned 
and  wise  should  be  consoled  by  pleasing  offices  presently 
rendered  unto  him.  He  who  having  concluded  a  treatsy 
with  an  enemy  reposeth  at  ease  as  if  he  hath  nothing  more 
to  do,  is  very  like  a  person  who  awaketh  having  fallen  down 
from  the  top  of  a  tree  whereon  he  had  slept.  A  king  should 
ever  conceal  his  counsels  without  fear  of  calumny,  and  while 
beholding  everything  Avith  the  eyes  of  his  spies,  he  should 
take  care  to  conceal  his  own  emotions  before  the  spies  of  his 
enemies.  Like  a  fisherman  who  becometh  prosperous  by  catch- 
ing and  killing  fish,  a  king  can  never  grow  prosperous  without 
tearing  the  vitals  of  his  enemy  and  without  doing  some  violent 
deeds.  The  might  of  thy  foe,  as  represented  by  his  armed 
force,  should  ever  be  completely  destroyed,  by  ploughing  it  up 
(like  weeds)  and  mowing  it  down  and  otherwise  afflicting  it 
by  disease,  starvation,  and  want  of  drink.  A  person  in  want 
never  approacheth  (from  love)  one  in  affluence;  and  when  one's 
purpose  hath  been  accomplished  he  hath  no  need  to  approach 
Lim  whom  he  had  hitherto  looked  to  for  its  accomplishment. 
Therefore  when  thou  dost  anything  never  do  it  completely, 
but  ever  leave  something  to  be  desired  for  by  others  (whose 
services  thou  mayst  need).  One  who  is  desirous  of  prosperity 
should  with  diligence  seek  allies  and  means,  and  carefully 
conduct  his  wars.  His  exertions  in  these  respects  should 
always  be  guided  by  prudence.  A  prudent  king  should  ever 
act  in  such  a  way  that  friends  and  foes  may  never  know  his 
intent  before  the  commencement  of  his  acts.  Let  them  know 
all  when  the  act  hath    been   commenced  or  ended.     As  long  afe 


ADIPARVA.  423 


danger  cloth  not  come   so   long   only  sbalt  thou    act  as  if  thou 
art    afraid,     But    when    it  hath    overtaken    thee,    thou    must 
grapple  with  it  courageously.     He    who    trusteth  in  a  foe  who 
hath  been  brought  under  subjection  by    force,  sumraoneth    his 
own   death  as  a   she-naule    by    her    act   of  conception.     Thou 
shouldst   always    reckon    the    act    that    is    future   as    already 
arrived  (and  concert  measures  for  meeting    it),  else,  from  want 
of  calmness   caused    by    haste,  thou    mayst   even  overlook  aa 
important    point   in    meeting    it  when    it   is    before   thee.     A 
person  desirous  of  prosperity    should   always   exert   with  pru- 
dence  adapting   his    measures  to  time   and  place.     He  should, 
also  act  with  an  eye  to   destiny  as  capable  of  being  regulated 
by  mantras  and   sacrificial    rites,  and    to   virtue,  wealth,  and 
pleasure.     It  is   well-known    that    time    and    place   (  if  taken 
into  consideration)  always  produce    the  greatest   good.     If  the 
foe  is  insignificant,  he  should  not  yet  be   despised,  for  he  mny 
soon  grow  like  a  palm  tree  extending  its    roots,   or  like  a  spark 
of  fire  in  the  deep  woods  that  may  soon  flame  up   into   an  ex- 
tensive conflagration.    As  a  little  fire  gradually  fed  with  fago-ots 
soon  becometh  capable  of  consuming  even  the  bio-o-est    blocks 
so  the  person  who  increaseth  his    power    by    makiuf^    alliances 
and  friendships  soon  becometh  capable  of  subjugating  even  the 
most   formidable    foe.     The    hope    thou   givest   unto    thy  foe 
should    be    loog    deferred    in    the    filling;  and  when  the  time 
cometh  for   its    fulfilment,  invent  some  pretext  for  deferring  it 
still.     Let  that  pretext  be   shown    as  founded    upon  some  rea- 
son, and  let  that  reason  itself  be    made    to  appear  as  founded 
on  some  other  reason.     Kings  should,  in  the  matter  of  destroy- 
ing their  foes,  ever   resemble   razors    in  every    particular:  un- 
pitying  as  these    arc  sharp,  hiding    their  intents  as  these   are 
concealed  in   their    leathern    cases,  striking    when    the  oppor- 
tunity cometh  as  these  are  used  on  proper  occasions,  sweeping 
off  their    foes  with  all  allies  and  dependents  as  these  shave  the 
head    or   the    chin    without    leaving    a   single    hair.     0  thou 
supporter  of  the  dignity  of  the  Kurus,  bearing  thyself  towards 
the  Pandavas  and  others  also  as  policy  dictateth,  act  in  such  a 
way  that  thou    mayst   not    have    to   grieve    in    future.     Well 
do  I   know  that   thou  art   endued    with   every   blessin<y,  and 


424  MAHABHARATA, 

possessed  of  every  mark  of  good  fortune.  Therefore,  0  king, 
protect  thyself  from  the  sons  of  Pandu !  O  king,  the  sona 
of  Paudu  are  stronger  than  their  cousins  (thy  sons) :  therefore, 
O  thou  oppressor  of  all  foes,  I  tell  thee  plainly  what  thou 
shouldst  do.  Listen  to  it,  O  king,  with  thy  ciiildren,  and 
having  listened  to  it,  exert  yourselves  (to  do  the  needful). 
O  king,  act  in  such  a  way  that  there  may  not  be  any  fear 
unto  thee  from  the  Pandavas.  Indeed,  adopt  such  measures 
in  consonance  with  the  science  of  policy  that  thou  mayst 
not  have  to  grieve  in  the  future.'  " 

Vaisampayana  continued,  "  Having  delivered  himself  thus, 
Kanika  returned  to  his  abode,  while  the  Kuru  king  Dhrita- 
rashtra  became  pensive  and  melancholy.  " 

Thus  ends  the  hundred  and  forty-second  Section  in  the 
Sambhava  of  the  Adi  Parva. 


Section  CLXIII. 
(Jatit-griha  Parva.) 

Vaisampayana  said,  "  Then  the  sou  of  Suvala  (Sakuni^, 
king  Duryodhana,  Dush-shasana,  and  Kama,  in  consultation 
with  each  other,  formed  an  evil  conspiracy.  With  the  sanc- 
tion of  Dhrita-rashtra  the  king  of  the  Kurus,  they  resolved 
to  burn  to  death  Kunti  and  her  (five)  sous.  But  the  wise 
Vidura,  capable  of  reading  the  heart  by  external  signs, 
ascertained  the  intention  of  those  wicked  wights  by  obser- 
ving their  countenances  alone.  Then  the  sinless  Vidura,  of 
soul  enlightened  by  true  knowledge,  and  devoted  to  the 
good  of  the  Pandavas,  came  to  the  conclusion  that  Kuuti 
with  her  children  should  tly  away  from  her  foes.  And  pro- 
viding for  that  purpose  a  boat  furnished  with  engines  and 
flags  and  strong  enough  to  withstand  both  winds  and  waves, 
he  addressed  Kunti  and  said,  'This  Diirita-rashtra  hath  been 
born  for  destroying  the  fame  and  offspring  of  the  (Kuru) 
race.  Of  wicked  soul,  he  is  about  to  cast  off  eternal  virtue  ! 
O  blessed  one,  I  have  kept  ready  on  the  stream  a  boat  capable 
of  withstanding  both  winds  and  waves.  By  it  escape  thou  with 
thy  children  from  the  net  that  Death  hath  spread  around  ye  1' 


ADIPARVA.  425 

Valsampayana  continued,  'Hearing  these  words,  the   illus- 
trious Kunti  was  deeply  grieved,  and  with  her  children,  O  thou 
bull  of  the  Bharata  race,  stepped  into  the  boat  and  went  over 
the  Ganges.     Then  leaving  the    boat  according   to   the  advice 
of  Vidura,  the  Pandavas  took  with  them   the  wealth  that  had 
been  given  to  them  (while  at    Varanavata)   by   their  enemies 
and  safely    entered   the   deep     woods.     In    the  house   of  lac, 
however,  that  had  been  prepared   for   the   destruction   of  the 
Pandavas,  an  innocent  Nishada  woman  who  had  come  there  for 
some  purpose,  was,  with  her   children,  burnt  to   death.     And 
that  worst  of  Mleohchas — the  wretched   Purochana — (who  was 
the    architect   employed    in    building   the  house    of  lac)   was 
also   burnt   in   the    conflagration.     And  thus  were  the  sons  of 
Dhrita-rashtra  with  their  counsellors   deceived  in  their  expec- 
tations.    And  thus  also  were  the   illustrious   Pandavas,  by  the 
advice  of  Vidura,  saved   with    their  mother.     But  the  people 
(of  Varanavata)  knew  not    of  their   safety.     And  the  citizens 
of  Varanavata,  seeing  the  house  of  lac   consumed  (and  believ- 
ing the   Pandavas   to  have  been  burnt    to   death)  became  ex- 
ceedingly sorry.     And  they  sent  messengers  unto  king  Dhrita- 
rashtra    to   represent   everything    that   had   happened.      And 
they  told   the   monarch,  'Thy    great  end    hath  been  achieved  ! 
Thou  hast  at  last   burnt    the  Pandavas  to  death  !     Thy  desire 
fulfilled,  enjoy  with    thy   children,  O    king   of  the  Kurus,  the 
kingdom  !'     Hearing   this,  Dhrita-rashtra     with    his   children, 
made  a  show  of  grief,  and   along  with  his   relatives,  including 
Khatta  (Vidura)  and  Bhisma  the   foremost  of  the  Kurus,  per- 
formed the  last  rites  of  the  Pandavas. " 

Janameja3'a  said,  'O  best  of  Brahmanas,  I  desire  to  hear 
in  full  this  history  of  the  burning  of  the  house  of  lac  and  the 
escape  of  the  Pandavas  therefrom.  That  was  a  cruel  act 
of  theirs  (the  Kurus)  acting  under  the  counsels  of  the  wicked 
(Kauika).  Recite  thou  the  history  to  me  of  all  that  happened. 
I  am  burning  with  curiosity  to  hear  it ! " 

Valsampayana  said,  "  O  thou  chastiser  of  all  foes,  listen 
to  me,  0  monarch,  as  I  recite  the  (history  of  the)  burning 
of  the  house  of  lac  and  the  escape  of  the  Pandavas.  The 
wicked   Duryodhaua,  beholding    Bhima-seua   surpass  (every- 

54 


426  MAHABHARATA, 

body)  in  strength  and   Arjuna  highly  accomplished  in    arms, 
became  pensive  and  sad.     Then  Kama  the  offspring  of  the  Sun 
and  Sakuni  the  son  of  Suvala    endeavoured  by  various   means 
to  compass  the    death  of  the    Pandavas.     The   Pandavas    too 
counteracted   all   those    contrivances   one    after    another,    and 
in  obedience  to  the  counsels  of  Vidura,  never  spoke   of  them 
afterwards.     Then  the   citizens,  beholding   the  sons  of  Pandu 
possessed  of  all  accomplishments,  began,  O  Bharata,  to  speak 
of  them    in   all    places  of   public  resort.     And  assembled   ia 
courtyards   and  other  places   of  gathering,  they  talked  of  the 
eldest  son  of  Pandu  (Yudhish-thira)  as  possessed  of  the   quali- 
fication  for   ruling    the     kingdom.     And    they   said,  'Dhrita- 
rashtra,  though     possessed     of  the    eye  of  knowledge,    being 
(born)  blind,  obtained  not   the   kingdom  before.     How  can   he 
(therefore)    become    King  now  ?     Then   Bhisma,    the   son   of 
Shantanu,  of  rigid  vows    and   devoted   to    truth,  having  for- 
merly relinquished  the  sovereignty,  would  never  accept  it  now. 
We  shall,   therefore,  now  install  (on  the  throne)  with  proper 
ceremonies    the   eldest  of  the   Pandavas  endued   with   youth, 
accomplished   in   war,     versed  in  the  Vedas,  and  truthful   and 
kind.     Worshipping  Bhisma  the  son  of  Shantanu    and  Dhrita- 
rashtra  conversant  with  the  rules    of  virtue,  he  will   certainly 
maintain  both  the  former  and  the  latter   with  his    children   in 
every  kind  of  enjoyment.' 

"  The  wretched   Duryodhana,  hearing    these   words  of  the 
prating  partisans    of  Yudhish-thira,   became    very  much   dis- 
tressed.    And   afflicted    deeply,  the   wicked   prince  could  not 
put  up  with  those  speeches.     Inflamed    with  jealousy  he  went 
«nto  Dhrita-rashtra,  and    finding   him    alone  he    saluted   him 
with  reverence,  and   distressed   at  (the   sight  of  )  the  partial- 
ity of  the  citizens  for  Yudhish-thira,  he   addressed   the   mon- 
arch  and   said,  'O    father,  I   have   heard  the    prating  citizens 
utter  words  of  ill  omen.    Passing  thee  by,  and  Bliisma  too,  they 
desire  the  son  of  Pandu  to  be  their    king  !     Bhisma  will  sanc- 
tion this,  for  he  will  not  rule  the   kingdom  !     It  seems,  there- 
fore, that    the    citizens   are   endeavouring   to    inflict   a  great 
injury  on  us  !     Pandu  obtained   of  old    the  ancestral  kingdom 
by  virtue  of  his  own  accomplishments.    Thou,  from  blindness, 


ADIPARVA.  427 

Obtain edsb  nob  thy  kingdom  though  fully  qualified  to  hava 
it.  If  Panda's  son  now  ohtaineth  the  kingdom  as  his  inheri- 
tance from  PanJu,  then  his  son  will  obtain  it  after  him  and 
that  son's  son  also,  and  so  on  will  it  descend  in  Panda's  line. 
In  that  case,  O  king  of  the  world,  ourselves  with  our  children, 
excluded  from  the  royal  line,  shall  certainly  be  disregarded 
of  all  men  !  Therefore,  O  monarch,  adopt  thou  such  coun- 
sels that  we  may  not  suffer  perpetual  distress  becoming 
dependents  on  others  for  our  food.  O  king,  if  thou  hadst 
obtained  the  sovereignty  before,  we  would  certainly  have  suc- 
ceeded to  it,  however  much  the  people  might  be  imfavourable 
to  us  !'  " 

Thus  ends  the  hundred  and  forty-third  Section  in  the  Jatu- 

griha  of  the  Adi  Parva. 


Section  CXLIV. 

(Jatu-griha  Parvd  continued.  ) 

Vaisampayana  continued,  "  King  Dhrita-rashtra  whose 
kowledge  was  his  only  eye,  hearing  these  words  of  his  son 
and  recollecting  everything  that  Kanika  had  said  unto  him, 
became  afflicted  with  sorrow.  And  his  mind  also  thereupon 
began  to  waver.  Then  Duryodhana  and  Kama  and  Sakuni 
the  son  of  Suvalaand  Dush-shasana  the  fourth  held  a  consul- 
tation together.  Then  prince  Duryodhana  said  unto  Dhrita- 
rashtra,  'Send,  O  father,  by  some  clever  contrivance,  the  Pan- 
davas  to  the  town  of  Varanavata !  We  shall  then  have  no  fear 
of  them  !'  Dhrita-rashtra,  hearing  these  words  uttered  by  his 
son,  reflected  for  a  moment  and  then  replied  unto  Duryodhana, 
saying,  'Pandu,  ever  devoted  to  virtue,  always  behaved  duti- 
fully towards  all  his  relatives  but  particularly  towards  myself. 
He  cared  very  little  for  the  enjoyments  of  the  world,  but 
devotedly  gave  everything  unto  me,  even  the  kingdam.  Hia 
son  is  as  much  devoted  to  virtue  as  he,  and  is  possessed  of 
every  accomplishment.  Of  world-wide  fame,  he  is  again  the 
favorite  of  the  peojjle.  Possessed  of  allies,  how  can  we  by 
force  exile  him  from  his  ancestral  kingdom  ?  The  counsellors 
and  soldiers  (of  the  state)  and  their  sons  an.l  grandsons  have 


42S  MAHABHARATA. 

all  been  clierisbed  anil  maintained  by  Pandu.  Thus  benefited 
of  old  by  Pandu,  shall  not,  O  child,  the  citizens  slay  us  with 
all  our  friends  and  relatives  now  on  account  of  Yudhish-thira?' 
"  Duryodhaaa  replied,  'What  thou  sayest,  father,  is  perfectly 
true.  But  in  view  of  the  evil  that  is  looming  in  the  future 
as  regards  thyself,  if  we  conciliate  the  people  with  wealth 
and  honors,  they  would  assuredly  side  with  us  for  these 
proofs  of  our  power.  The  treasury  and  the  ministers  of  state, 
O  king,  are  at  this  moment  under  our  control.  Therefore, 
it  behoveth  thee  now  to  banish,  by  some  gentle  means,  the 
Pandavas  to  the  town  of  Varanavata.  And,  O  king,  when 
the  sovereignty  shall  have  been  vested  in  me,  then,  O  Bharata, 
may  Kunti  witii  her  children  come  back  from  that  place.' 

"  Dhrita-rashtra  replied,  'This,  O  Duryodhana,  is  the  very 
thought  existing  in  my  mind.  But  from  its  sinfulness  I  have 
never  given  expression  to  it.  Neither  Bhisma,  nor  Drona,  nor 
Khatta,  nor  Gautama  (Kripa),  Avill  ever  sanction  the  exile  of 
the  Pandavas.  In  their  eyes,  O  dear  son,  amongst  the  Kurus 
both  ourselves  and  the  Pandavas  are  equal.  Those  wise  and 
virtuous  persons  will  make  no  difference  between  us.  If, 
therefore,  we  behave  so  towards  the  Pandavas,  shall  we  not, 
O  son,  deserve  death  at  the  hands  of  the  Kurus,  of  these 
illustrious  personages,  and  of  the  whole  world  ?' 

"  Duryodhana  answered,  'Bhisma   hath   no  excess   of  affec- 
tion for  either  side   and   will,    therefore,   be  neutral  (in  case  of 
a  dispute).     The  son  of  Drona   (Aswathama)   is  on   ray    side. 
There  is  no  doubt  that  where  the   son  is,  there  the  fath  er  will 
also  be.     Then  Kripa  the  son  of  Saradwan  must  be  on  the  side 
on  which  Drona  and   Aswathama  are.     He  will  never  abandon 
Drona  and  his  sister's  son    (Aswathama).     Khatta   (Vidara)  is 
dependent  on  us   for  his   means  of  life  though   he  is  covertly 
with  the  foe.     But  siding  the  Pandavas,  alone   he   can  do  us 
no  injury.     Therefore,  exile    thou   the   Pandavas   to    Varana- 
vata witliout  any  fear.     And   take   such   steps   that  they  may 
go  thither  this   very   day.     By  this  act,  O    father,  extinguish 
thou  the   grief  that   consumeth   me   like  a   blazing   fire,  that 
robbeth  mc   of  sleep,  and   that   hath    pierced   my  heart  even 
like  a  terrible  dart  !'  " 


ADIPARVA.  429 

Thus   ends  the    hundred  and  forty-fourth  Seclion    iu   the 
Jatu-griha  of  the  Adi  Parva. 


Section  CXLV. 
{Jatu-griha  Parva  continued.) 

Vaisampayana  said,  "  Then  prince  Duryodhana  along  with 
his  brothers  began  gradually  to  win  over  the  people  to  his  side 
by  grants  of  wealth  and  honors.  Meanwhile,  some  clever  coun- 
cillors instructed  by  Dhrita-rashtra,  one  day  began  to  describe 
(in  court)  the  town  of  Varanavata  as  a  charming  place.  And 
they  said,  'The  festival  of  Pashupati  (Siva)  hath  commenced 
in  the  town  of  Varanavata.  The  concourse  of  people  is  irreat 
and  the  procession  is  the  most  delightful  of  all  ever  witnessed 
on  earth.  Decked  with  every  ornament,  it  charmeth  the 
hearts  of  all  spectators.'  Thus  did  those  councillors,  ins- 
tructed by  Dhrita-rashtra,  speak  of  Varanavata.  And  whilst 
they  were  so  speaking,  the  Pandavas,  O  king,  entertained 
the  desire  of  going  to  that  delightful  town.  And  when  the 
king  (Dhrita-rashtra)  ascertained  that  the  curiosity  of  the 
Pandavas  had  been  awakened,  the  son  of  Amvika  addressed 
them,  saying,  'These  men  of  mine  often  speak  of  Varanavata 
as  the  most  delightful  town  in  the  Avorld.  If,  therefore,  ye 
children  desire  to  witness  that  festival,  go  ye  to  Varanavata 
with  your  followers  and  friends  and  enjoy  yourselves  there  like 
the  celestials.  And  give  ye  away  pearls  and  gems  unto  the 
Brahmanas  and  the  musicians  (that  may  be  assembled  there) 
And  sporting  there  for  sometime  as  ye  please  like  the  resi)leud- 
ent  celestials  and  enjoying  as  much  hapiness  as  ye  like,  return 
ye  to  Hastinapore  again  !'  " 

Vaisampayana  continued,  "  Yudhish-thira,  fully  under- 
standing the  motives  of  Dhrita-rashtra  and  considering  that 
he  himself  was  weak  and  friendless,  replied  unto  the\ing 
saying,  'So  be  it.'  Then  addressing  Bhisma  the  son  of  Shau- 
tanu,  the  wise  Vidura,  Drona,  Valhika,  the  Kaurava  Soma- 
datta,  Kripa,  Aswathama,  Bhuri-srava,  and  the  other  rever- 
end councillors,  and  Brahmanas  and  ascetics,  and  the  i)riest 
and  the  citizens,  and  the  illualrious  Gundhari,  Yudhish-thii'a 


430  MAHABHARATAi 

said  slowly  and  humbly,  'With  our  friends  and  followers  we 
go  to  the  delightful  and  j)opulous  town  of  Varanavata  at  the 
command  of  Dhrita-rashtra  !  Cheerfully  give  us  your  bene- 
dictions so  that  acquiring  prosperity  therewith  we  may  not 
be  touched  by  sin  !'  Thus  addressed  by  the  eldest  of  Pandu's 
sons,  the  Kaurava  cliiefs  all  cheerfully  pronounced  blessings 
on  them,  saying,  'Ye  sons  of  Pandu,  let  all  the  elements  bless 
ye  along  your  ways  and  let  not  the  slightest  evil  befall  ye  !' 

"The  Pandavas,  having  performed  propitiatory  rites  for 
obtaining  (their  share  of  )  the  kingdom,  and  finishing  their 
preparations,  set  out  for  Varanavata." 

Thus  ends  the  hundred  and  forty-fifth  Section  in  the 
Jatu-griha  of  the  Adi  Parva. 


Section  CXLVI. 

(  Jatu-griha  Parva  continued.  ) 

Vaisampayana  said,  "  The  wicked  Duryodhana  became 
very  much  pleased  when  the  king,  O  Bharata,  had  said  so  unto 
the  Pandavas.  And,  0  thou  bull  of  the  Bharata  race,  Dur- 
yodhana then  summoning  his  counsellor  Purochana  in  private 
took  hold  of  his  right  hand  and  said,  'O  Purochana,  this 
world,  so  full  of  wealth,  is  mine!  But  it  is  thine  equally 
with  mine!  It  behoveth  thee,  therefore,  to  protect  it!  I 
Lave  no  more  trustworthy  counsellor  than  thee  with  whom 
to  consult.  Therefore,  O  father,  keep  my  counsel  and  exter- 
minate my  foes  by  a  clever  device.  0  do  as  I  bid  thee  !  The 
Pandavas  have,  by  Dhrita-rashtra,  been  sent  to  Varanavata. 
They  will,  at  Dhrita-rashtra's  command,  onjoy  themselves 
there  during  the  festivities.  Do  that  by  which  thou  mayst 
this  very  day  reach  Varanavata  upon  a  chariot  drawn  by  swift 
mules  !  Repairing  thither,  cause  thou  to  be  erected  a  quad- 
rangular palace  in  tlie  neighbourhood  of  the  arsenal,  rich  in 
materials  and  furniture,  and  guard  thou  the  mansion  well 
(from  prying  eyes)  !  And  use  thou  (in  erecting  that  house) 
hemp  and  resin  and  all  other  inflammable  materials  that 
are  procurable.  And  mixing  a  little  earth  with  clarified 
butter  and  oil  and  iat  and  a  large  measure  of  lac,  make  thou 


ADI  PARVA.  431 

a  plaster  for  lining  the  walls.  And  scatter  tlion  all  around 
that  house  hemp  and  oil  and  clarified  butter  and  lac  and 
wood  in  such  a  way  that  the  Pandavas,  or  any  others,  may 
not,  even  with  scrutiny,  behold  them  there  or  conclude  the 
house  to  be  an  inflammable  one.  And  having  erected  such  a 
mansion,  cause  thou  the  Pandavas,  after  worshipping  tiiem 
with  great  reverence,  to  inhabit  it,  with  Kunti,  and  all 
their  friends.  And  place  tliou  there  seats  and  conveyances 
and  beds,  all  of  the  best  workmanship,  for  the  Pandavas,  so 
that  Dhrita-rashtra  may  have  no  reason  to  complain.  And 
thou  must  also  so  manage  it  all  that  none  of  Varauavata  may 
know  anything  till  the  end  we  have  in  view  is  accomplished. 
And  assuring  thyself  that  the  Pandavas  are  sleeping  within 
in  confidence  and  without  fear,  thou  must  then  set  fire  to  that 
mansion  beginning  at  the  outer  door.  The  Pandavas  thereupon 
must  be  burnt  to  death,  but  tlie  people  will  say  that  they 
have  been  burnt  in  (an  accidental)  conflagration  of  their 
house.' 

*'Sa}'ing  'So  be  it'  unto  the  Kuru  prince,  Purochana 
repaired  to  Varanavata  on  a  car  drawn  by  fleet  mules.  And 
going  thither,  O  king;  Avithout  loss  of  time,  obedient  to  the 
instructions  of  Duryodhana  he  did  every  tiling  that  that 
prince  bade  him  do." 

Thus  ends  the  hundred  and  fort3'-sixth  Section  in  the  Jatu- 
griha  of  the  Adi  Parva. 


Section  CXLVII. 

(  Jatii-griha  Pdrva  continued. ) 

Vaisampayana  said,  "  Meanwhile  the  Pandavas  ascended 
their  chariots  yoking  thereto  some  fine  horses  endued  with 
the  speed  of  the  wind.  And  while  they  were  on  the 
point  of  riding  on  their  cars,  they  touched,  in  great  distress, 
the  feet  of  Bhisma,  of  king  Dhrita-rashtra,  of  the  illustrious 
Drona,  of  Kripa,  of  Vidura,  and  of  the  other  elders  of  the 
Kuru  race.  Thus  saluting  reverentially  all  the  older  men,  and 
embracing  their  equals,  and  receiving  the  farewell  of  even 
the  children,  and   taking  leave   of  all  the  venerable   ladies  of 


432  MAHABBARATA. 

theii*  household  and  walking  round  them  respectfully,  and  bid- 
ding farewell  unto  all  the  citizens,  the  Pandavas,  ever  mindful 
of  their  vows,  set  out  for  Varanavata.  And  Vidura  of  great 
■wisdom  and  the  other  bulls  among  the  Kurus  and  the  citizens 
also,  in  great  affliction  followed  those  tigers  among  men  for 
some  distance.  And  some  amongst  the  citizens  and  the  country- 
people  who  followed  the  Pandavas,  afflicted  beyond  measure 
at  beholding  the  sons  of  Pandu  in  such  distress,  began  to 
say  aloud,  'King  Dhrita-rashtra  of  wicked  soul  seeth  not 
things  with  an  equal  eye !  The  Kuru  monarch  casteth  not 
his  eye  on  virtue  !  Neither  the  sinless  Yudhish-thira,  nor 
Bhima  the  foremost  of  mighty  men,  nor  Dhanaujaya  the 
(youngest)  son  of  Kunti,  will  ever  be  guilty  of  (the  sin  of 
waging  a  rebellious  wa:).  And  when  these  will  remain  quiet, 
how  shall  the  illustrious  sons  of  Madri  do  anything  ?  Having 
inherited  the  kingdom  from  their  father,  Dhrita-rashtra  could 
not  bear  them.  How  is  it  that  Bhisnia  who  suffers  the  exile 
of  the  Pandavas  to  that  wretched  place,  sanctions  this  act  of 
great  injustice?  Vichitra-virya  the  son  of  Shantanu  and  the 
royal  sage  Pandu  of  the  Kuru  race  both  cherished  us  of  old 
with  fatherly  care.  But  now  that  Pandu — that  tiger  among 
men — hath  ascended  to  heaven,  Dhrita-rashtra  cannot  bear 
these  princes — his  children.  We  who  do  not  sanction  this 
(5xile  shall  all  go,  leaving  this  excellent  town  and  our  own 
homes,  to  where  Yudhish-thira  will  go.' 

"  Unto  those  distressed  citizens  talking  in  this  way,  the 
virtuous  Yudhish-thira,  himself  afflicted  with  sorrow,  reflect- 
ing for  a  few  moments  said,  'The  king  is  our  father,  worthy 
of  regard,  our  spiritual  guide,  and  our  superior  !  To  do  with 
unsuspicious  hearts  whatever  he  biddeth  is,  indeed,  our  duty. 
Ye  are  our  frieuds  !  Walking  round  us  and  making  us  happy 
by  your  blessings,  return  ye  to  your  abodes  !  When  the  time 
Cometh  for  anything  to  be  done  for  us  by  ye,  then,  indeed, 
accomplish  all  that  is  agreeable  and  beneficial  to  us  !'  Thus 
addressed,  the  citizens  walked  round  the  Pandavas  and  blest 
them  with  their  blessings  and  returned  to  their  respective 
abodes. 

"  And  after  the   citizens   ceased   following   the   Pandavas, 


ADI  PARVA.  433 

Vilura,  conversant  with  all  the  dictates  of  morality,  desirous 
of  awakening  the  eldest  of  the  Pandavas  (to  a  sense  of  hia 
dangers)  addressed  him  in  these  words.  The  learned  Vidura, 
conversant  with  the  jargon  (of  the  Mlechchas),  addressed  the 
learned  Yudhish-thira  also  conversant  with  the  jargon  (of 
the  Mlechchas)  in  words  of  the  Mlechcha  tongue  so  as  to 
be  unintelligible  to  all  except  Yudhish-thira.  And  he  said, 
'He  that  knoweth  the  schemes  his  foes  contrive  in  accordance 
with  the  dictates  of  political  science,  should,  knowing 
them,  act  in  such  a  way  as  to  keep  himself  oiF  from  all 
danger.  He  that  knoweth  that  there  are  sharp  weapons 
capable  of  cutting  the  body  though  not  made  of  steel,  and 
understandeth  also  the  means  of  warding  them  off,  can  never 
be  injured  by  his  foes.  He  liveth  who  protecteth  himself  by 
the  knowledge  that  neither  the  consumer  of  straw  and  wood 
nor  the  drier  of  the  dew  burneth  the  inmates  of  a  hole  in 
the  deep  woods.  The  blind  see  no  way  nor  have  any  know- 
ledge of  direction.  They  who  have  no  patience  never  acquire 
prosperity.  Remembering  this,  keep  thyself  alert.  The  per- 
son who  accepteth  an  inflammable  abode  assigned  to  him  by 
liis  foes  can  escape  from  fire  by  making  his  abode  like  unto 
that  of  a  jackal  (having  many  outlets).  By  wandering  a  maa 
can  acquire  the  knowledge  of  ways,  and  by  the  stars  he  caa 
ascertain  the  directions,  and  he  who  keepeth  his  five  (senses) 
under  control  can  never  be  oppressed    by  his  enemiea.' 

"  Thus  addressed,  Pandu's  son  Yudhish-thira  the  just 
replied  unto  Vidura  the  foremost  of  all  learned  men,  saying, 
'I  have  understood  thee.'  Then  Vidura,  having  instructed 
the  Pandavas  and  followed  them  (thus  far),  walked  around 
them  and  bidding  them  farewell  returned  to  his  own  abode. 
And  when  the  citizens  and  Bhisma  and  Vidura  had  all  ceased 
following,  Kunti  approched  Yudhish-thira  and  said,  'The 
words  that  Kliatta  said  unto  thee  in  the  midst  of  many  people, 
so  indistinctly  as  if  he  said  not  anything,  and  thy  reply  also 
to  him  in  similar  words  and  voice,  we  have  not  understood. 
If  it  is  not  improper  for  us  to  know  them  I  should  then  like 
to  hear  everything  that  passed  between  him  and  thee  !' 

"  Yudhidh-thira  replied,  'The   virtuous   Vidura   said  unto 

55 


434  MAHABHARATA. 

me  that  we  should  know  the  mansion  (for  our  accommodation 
at  Varanavata)  hath  been  built  of  inflammable  materials. 
He  also  said  unto  me, — the  path  of  escape  too  shall  not  be 
unknown  to  thee, — and,  further,  that — those  that  can  control 
their  senses  can  acquire  the  sovereignty  of  the  whole  world,— 
The  reply  that  I  gave  unto  Vidura  was, — I  have  understood 
thee.—'" 

Vaisampayana  continued,  "  The  Pandavas  set  out  on  the 
eighth  day  of  the  month  of  Falgoona  when  the  star  Rohiny 
■was  ascendant,  and  arriving  at  Varanavata  they  beheld  the 
town  and  the  people." 

Thus  ends  the  hundred  and  forty-seventh  Section  in  the 
■ffatu-griha  of  the  Adi  Parva. 


■Section  CXLVIII. 
(Jatit-griha  Parva. Continued.) 

"Vaisampayana  said,  "  Then  all  the  citizens  (of  Varana- 
vata), hearing  that  the  sons  of  Pandu  had  come,  and  filled 
with  joy  at  the  tidings,  with  great  actvity  came  out  of  Vara- 
navata, on  conveyances  of  various  kinds  by  thousands,  and 
taking  with  them  every  auspicious  article,  as  directed  by  the 
BhaStras,  to  receive  those  foremost  of  men.  And  the  people 
of  Varanavata  having  approached  the  sons  of  Kunti  blessed 
them  by  uttering  the  word  Jaya  and  stood  surrounding  them. 
That  tiger  among  men — the  virtuous  Yudhish-thira — thus 
surrounded  by  them  looked  resplendent  like  him  having  the 
'thunder-bolt  in  his  hands  (Indra)  in  the  midst  of  the  celestials. 
And  those  sinless  ones  welcomed  by  the  citizens  and  welcom- 
ing the  citizens  in  return  then  entered  the  populous  town  of 
Varanavata  decked  with  every  ornament.  And  entering  the 
town,  those  heroes  first  went,  O  monarch,  to  the  abodes  of 
Brahraanas  engaged  in  their  proper  duties.  Those  foremost 
of  men  then  went  to  the  abodes  of  the  SiUas  and  of  the 
Vaisyas  and  even  of  the  Sudras.  And,  0  thou  bull  of  the 
Bharata  race,"  thus  adored  by  the  citizens,  the  Pandavas  at 
last  went,  with  Purochana  walking  before  them,  to  the  palace 
that  had  been  built  for  them.    And  Purochana  then  began 


ADl  PARVA.  43>5 

fco  place  before  them  food  and  drink  and  beds  and  carpets, 
all  of  the  first  and  most  lianisome  kind.  And  the  Pandavas, 
dressed  in  costly  attire,  continued  to  live  there,  adored  by 
Purochana  and  the  people  having  their  homes  in  Varanavata. 

"  After    the   Pandavas  had  thus  lived  for  ten  nights,  Puro- 
chana spoke  to  them    of  the   mansion   (he   had  built)  called 
'The  blessed  home,'  but   in    reality  the   cursed   house.     Then, 
those  tigers  among  men  attired  in   costly  dress,  entered   thafc 
mansion  at   Purochana's    word,  like    Guhyakas   entering  the 
palace  (of  Shiva)   on   the  Kylasa   mount.     The   foremost   of 
all  virtuous  men — Yudhish-thira — inspecting  the   house   said 
unto  Bhima  that  it  was  really  built  of  inflammable   materials. 
And  scenting  the  smell  of  fat  mixed   with   clarified  butter  and 
preparations   of  lac,  he   said  unto  Bhima,  'O  thou   oppressor 
of    all     enemies,    this   house  is    truly   built   of    inflammable 
materials  !    Indeed,  it  is  apparent  that  such  is  the  case  !     TI13 
enemy,  it  is  evident,  by  the  aid   of  trusted  artists  well-skilled 
in  the  construction   of  houses   have  finely   built  this  mansion, 
after  procuring   hemp,  resin,    heath,   straw,  and   bamboos   all 
soaked  in  clarified   butter.     This  wicked   wretch,   Purochana, 
acting  under    the    instructions   of  Duryo-dhana,  stayeth  here 
with    the  object   of  burning   me  to  death  when   he   seeth  me 
trustful.     But,  0   son  of  Pritha,  Vidura   of  great  intelligence 
knew   this    danger   and,    therefore,    hath   apprised    me  of    it 
beforehand.     Knowing  it  all,  that  youngest  uncle  of  ours,  ever 
wisliing  our  good,  from  affection    hath  told  us  that  this    house 
80  full  of  danger  hath  been  constructed  by  the   wretches  under 
Duryo-dhana  acting  in  secrecy.' 

"  Hearing  this,  Bhima  replied,  'If,  sir,  you  know  this 
house  to  be  so  inflammable,  it  would  then  be  well  for  us  to 
return  thither  where  we  had  taken  up  our  quarters  first/ 
Yudhish-thira  replied,  'It  seemeth  to  me  that  we  should 
rather  continue  to  live  here  in  seeming  unsnspiciousuess  but 
all  the  while  with  caution  and  our  eenses  wide  awake,  and 
seeking  for  some  certain  means  of  escape.  If  Purochana 
findeth  from  our  countenances  that  we  have  fatiiomed  his 
designs,  acting  with  haste  he  may  suddenly  burn  us  to  death. 
Indeed,    Purochana     carcth   little    for    obloquy   or  ein.     The- 


436  MAHABHARATA, 

■wretch  stayeth  here,  acting  under  the  instructions  of  Duryo- 
dhana.  If  we  are  burnt  to  death,  will  our  grandfather  Bhisma 
"be  angry  ?  Why  will  he,  by  showing  his  wrath,  make  the 
Kauravas  angry  with  him  ?  Or,  it  may  he  that  our  grand- 
father Bhisma  and  the  other  hulls  of  the  Kuru  race,  regard- 
ing indignation  at  such  a  sinful  act  to  be  virtuous,  may 
become  indignant.  If,  however,  from  fear  of  being  burnt  we 
fly  hence,  Duryo-dhana,  ambitous  of  sovereignt}',  will  cer- 
tainly compass  our  deaths  by  means  of  spies.  While  we  have 
no  rank  and  power,  Duryodhana  hath  both  :  while  we  have 
DO  friends  and  allies  Duryo-dhana  hath  both  :  while  we  are 
without  wealth,  Duryodhana  commandeth  a  full  treasury. 
May  he  not,  therefore,  certainly  destroy  us  by  adopting  ade- 
quate means?  Let  us,  therefore,  deceiving  this  Avretch  (Puro^ 
chana)  and  that  other  wretch  Duryo-dhana,  pass  our  days> 
disguising  ourselves  at  times.  Let  us  also  lead  a  hunting 
life,  wandering  over  the  earth.  We  shall  then,  if  we  have 
to  escape  our  enemies,  be  familiar  with  all  paths.  We  shall 
also,  this  very  day,  cause  a  sub-terranean  passage  to  be  dug 
in  our  chamber  in  great  secrecy.  If  we  act  in  this  way, 
concealing  what  we  do  from  all,  fire  shall  never  be  able  to 
consume  us.  We  shall  live  here  actively  doing  everything 
for  our  safety  but  with  such  secrecy  that  neither  Purochana 
nor  any  of  the  citizens  of  Varanavata  may  know  anything 
we  do.'  " 

Thus  ends  the    hundred   and  forty-eighth   Section   in  the 
Jatu-griha  of  the  Adi  Parva. 


Section  CXLIX. 
(  Jatu-griha  Parva  continued. ) 

Vaisampayaua  continued,  "  A  friend  of  Vidura,  a  person 
well-skilled  in  mining,  coming  unto  the  Pandavas,  addressed 
them  in  secret,  saying,  'I  have  been  sent  by  Vidura  and  am 
a  skilful  miner.  I  am  to  serve  the  *Pandavas.  Tell  me  what 
I  am  to  do  for  ye !  From  the  trust  he  reposeth  in  me, 
Vidura  hath  said  unto  me, — Go  thou  unto  the  Pandavas  and 
accomplish  thou  their  good, — What   shall  I  do   for  ye  ?    Puro- 


ADI  PARVA.  437 

chaua  will  set  fire  to  the  door  of  thy  house  on  the  fourteenth 
night  of  this  the  dark  lunation.  To  burn  to  death  those 
tio-ers  ainona:  men — the  Pandavas — with  their  mother  is  the 
design  of  that  Avicked  wretch  the  son  of  Dlirita-rashtra.  And, 
O  son  of  Pandu,  Vidura  also  told  thee  something  in  the 
Mlechcha  tongue  to  which  thou  also  hadst  replied  in  the 
same  language.  I  state  these  particulars  as  my  credentials.' 
Hearing  these  words,  Yudhish-thira  the  truthful  son  of  Kunti 
replied,  saying,  'O  amiable  one,  I  now  know  thee  as  a  dear 
and  trusted  friend  of  Vidura,  true  and  ever  devoted  to  him. 
There  is  nothing  that  the  learned  Yidura  doth  not  know! 
As  his  so  ours  art  thou  !  Make  no  difference  between  him 
and  us.  We  are  as  much  thine  also  as  his.  O  protect  us  as 
the  learned  Vidura  ever  protecteth  us !  I  know  that  this 
house  so  inflammable  hath  been  contrived  for  me  by  Puro- 
chana  at  the  command  of  Dhrita-rashtra's  son.  That  wicked 
wretch  commanding  wealth  and  allies  pursueth  us  without 
intermission.  O  save  us  with  a  little  exertion  from  the 
impending  conflagration!  If  we  are  burnt  to  death  here, 
Duryoihana's  most  cherished  desire  will  be  satisfied.  Here 
is  that  wretch's  well-furnished  arsenal.  This  large  mansion 
hath  been  built  abutting  the  high  ramparts  of  the  arsenal 
without  any  outlet.  But  this  unhoUy  contrivance  of  Duryo- 
dhana  was  known  to  Vidura  from  the  first,  and  he  it  was  who 
enlightened  us  beforehand.  That  danger  of  which  Khatta  had 
foreknowledge  is  at  our  door.  Save  us  from  it  without  Puro- 
chana  being  able  to  know  that  we  are  saved.'  Hearing  these 
words  the  miner  said,  'So  be  it,'  and  carefully  beginning  his 
work  of  excavation  made  a  large  subterranean  passage.  And 
the  mouth  of  that  passage  was  in  the  centre  of  that  house,  and 
it  was  on  a  level  with  the  floor  and  closed  up  with  planks. 
And  the  mouth  was  so  covered  from  fear  of  Purochana.  That 
wicked  wretch  kept  a  constant  watch  at  the  door  of  the  house. 
And  the  Pandavas  used  to  sleep  within  their  chambers  with 
arms  ready  for  use,  while  daring  the  clay  they  went  ahunting 
from  forest  to  forest.  And  thus,  O  king,  they  lived  (in  that 
mansion)  very  guardedly,  deceiving  Purochana  by  a  show 
of  trustfulness  and   contentment   while   in  reality  they  were 


438  MAHABHARATA. 

trustless  and  discontented.  Nor  did  the  citizens  of  Varanavata 
know  anything  about  these  plans  of  the  Pandavas.  In  fact, 
none  else  knew  of  them  except  Vidura's  friend  that  good 
miner." 

Tbus    ends   the   hundred  and   forty-ninth    Section   in  the 
Jatu-griha  of  the  Adi  Parva. 


Section  CL. 
(Jatu-griha  Parva  continued.) 

Vaisampayana  said,  "  Seeing  the  Pandavas  living  cheep- 
fully  and  without  suspicion  for  a  full  year,  Purochana  became 
exceedingly  glad.  And  beholding  Purochana  so  very  glad, 
Yudhish-thira  the  virtuous  son  of  Kunti,  addressing  Bhima 
and  Arjuua  and  the  twins  (Nakula  and  Sahadeva)  said,  'The 
cruel-hearted  wretch  hath  been  well-deceived.  I  think  the 
time  is  come  for  our  escape.  Setting  fire  to  the  arsenal  and 
burning  Purochana  to  death  and  letting  his  body  lie  here, 
let  us  six  persons  fly  hence  unmarked  by  all.' 

"  Then  on  the  occasion  of  a  gift,  0  king,  Kunti   fed  on  a 
certain  night  a  large  number  of  Brahmanas.     And  there  came 
also  a  number   of  ladies.     These    eating  and  drinking  enjoyed 
there  as  they   ]»leased,  and  with  Kunti's  leave  at  last  returned 
to   their   respective   homes.     And    desirous  of  obtaining  food, 
there   came,  as   if  impelled   by    the     fates,  to    that   feast,  in 
course  of  her   wanderings   a  Nishada   woman — the   mother  of 
five  children — accompanied  by  all  her  sons.     And,  0  king,  she 
and  her  children,  intoxicated  with  the  wine  they  drank,  became 
incapable.     And   deprived    of  consciousness    and   more   dead 
than   alive,  she  with   all   her  sons   lay   down  in  that  mansion 
to  sleep.     Then    when   all    the  inmates  of  the  house  lay  down 
to   sleep,  there  began    to   blow  a  violent    wind   in    the  night. 
Then  Bhima   set   fire  to  the  house  just  where  Purochana  was 
sleeping.     Then    the   Pandava    set   fire   to   the   door   oi  that 
house  of  lac.     Then  he  set  fire  to  that  mansion  in  several  parts 
all   around.     Then   when   the    sons   of  Pandu   were   satisfied 
that  the  house   had   caught   fire  in  several  parts,  those  chasti- 
sers  of  enemies,  with  their  mother,  entered  the  subterrauean 


ADI  PARVA.  439 

passage  without  losing  any  time.  Then  the  heat  and  the 
roar  of  the  fire  became  intense  and  awakened  the  towns-people. 
And  beholding  that  house  in  flames,  the  citizens  with  sorrow- 
ful faces  began  to  say,  'The  wretch  (Purochana)  of  wicked 
Boul  had,  under  the  instructions  of  Duryo-dhana,  built  this 
house  for  the  destruction  of  his  employer's  relatives.  And 
he,  indeed,  hath  set  fire  to  it.  Oh  fie  on  Dhrita-rashtra's 
heart  which  is  so  partial  !  He  hath  burnt  to  death,  as  if 
he  were  their  foe,  the  sinless  heirs  of  Pandu  !  Oh  the  sinful, 
wicked-souled  (Purochana)  who  hath  burnt  those  best  of  men 
— the  innocent  and  unsuspicious  princes — hath  himself  been 
burnt  to   death  as  fate  would  have  it !'  " 

Vaisampayana  continued,  "  Thus  did  the  citizens  of  Vara- 
navata  bewail  (the  fate  of  the  Pandavas).  And  they  waited 
there  for  the  whole  night  surrounding  that  house.  The  Pan- 
davas, however,  accompanied  by  their  mother,  coming  out  of 
that  subterranean  passage,  fled  in  haste  unmarked.  But  those 
chastisers  of  foes,  for  sleepiness  and  fear,  could  not,  with  their 
mother,  proceed  in  haste.  But,  O  monarch,  Bhima-sena, 
endued  with  terrible  prowess  and  swiftness  of  motion  look 
upon  his  body  all  his  brothers  and  mother  and  began  to  push 
through  the  darkness.  Taking  his  mother  on  his  shoulder, 
the  twins  on  his  sides,  and  Yuihish-thira  and  Arjuua  on 
both  his  arms,  Vrikodara,  of  great  energy  and  strength,  and 
endued  with  the  velocity  of  the  wind,  commenced  his  march, 
breaking  the  trees  by  his  breast   and   pressing   deep   the  earth 

with  his  stamp.  " 

Thus   ends   the   hundred  and   fiftieth  Section  in  the  Jatu- 

griha  of  the  Adi  Parva. 


Section  CLI. 

(Jatu-grilia  Parva  continued.) 

Vaisampayana  said,  "  About  this  time,  the  learned  Vidura 
sent  into  those  woods  a  man  of  pure  character  and  much 
trusted  by  him.  This  person  going  to  where  he  had  been 
directed,  saw  the  Panduvas  with  their  mother  in  the  forest, 


440  MAHABHARATA. 

employed  in  a  certain  place  in  measuring  the  depth  of  a  river. 
The  design  that  the  wicked  Duryo-dhana  had  formed  had  been 
through    his   spies   known    to     Vidura  of  great    intelligence, 
and,  therefore,  he   now    sent   that    prudent   person   unto   the 
Pandavas.     Sent  by    Vidura  unto  them    he   showed    the   Pan- 
davas  on  the  sacred  banks  of  the  Ganges  a  boat   with  engines 
and   flags,  constructed   by    trusted   artificers    and  capable   of 
withstanding  winds  and  waves  and  endued   with    the  speed  of 
the  wind  or  of  the  mind.     He  then  addressed  the  Pandavas   in 
these  words  to  show  that  he   was   really  sent   by    Vidura.     '  O 
Yudhish-thira,'  he  said,  '  Listen  to  these  words  that  the    learn- 
ed Vidura  had  said  (unto  thee)    as  a  proof  of  the   fact  that   I 
come  from  him  ! — Neither  the   consumer   of  straw   and   wood, 
nor  the  drier  of  the   dew   ever  burneth  the   inmates  of  a   hole 
in  the  forest.     He  escapeth   from  death   who   protecteth   him- 
self knowing  this. — By    these   credentials   know   me   to   have 
been  truly  sent  by  Vidura   and  to    be   also  his   trusted  agent, 
Vidura  conversant  with  everything  hath  again  said, — 0  son  of 
Kunti,  thou  Shalt  surely  defeat  in  battle   Kama   and   Duryo- 
dhana  with  his  brothers  and   Sakuni.— This    boat  is  ready  on 
the  waters.     It  will  glide  pleasantly   thereon,  and   shall  cer- 
tainly carry  ye  all  from  these  regions.' 

"Then  beholding  those  foremost  of  men  along  with  their 
mother  pensive  and  sad,  he  caused  them  to  go  into  the  boat 
that  was  on  the  Ganges  and  accompanied  them  himself. 
Addressing  them  again,  he  said,  'Vidura  having  scented  your 
heads  and  embracing  ye  (mentally),  hath  said  it  again  that  in 
commencing  your  auspicious  journey  and  going  along  ye 
should  never  be  careless.' 

"  Saying  these  words  unto  those  heoric  princes,  the  person 
sent  by  Vidura  took  those  bulls  among  men  to  the  other  side 
of  the  Ganges  on  his  boat.  And  having  taken  them  over 
the  water  an<l  seeing  them  all  safe  on  the  opposite  bank  he 
uttered  the  word  Jaya  to  their  success  and  then  left  them  and 
returned  to  the  place   whence  he  came. 

"  The  illustrious  Pandavas  also,  transmitting  through  that 
person  some  message  to  Vidura,  began,  after  having  crossed 
the  Ganges,  to  proceed  with  haste  aud  m  great  secrecy. " 


ADI  PARVA.  441 

Thus  enia  the  hundred  and    fifty-first  Section  iu  the  Jatu- 
griha  of  the  Adi    Parva, 


Section  CLII. 
(  Jahi^-griha  Parva  continued,  ) 

Vaisampayana  said,  "  Then  Avheu  the  uight  had  passed 
away,  a  large  concourse  of  the  towns-people  came  there  in 
haste  to  see  the  sons  of  Pandu.  Extinguishing  the  fire,  they 
saw  that  the  house  just  burnt  down  had  been  built  of  laccine 
materials  and  that  (Duryodhana's)  counsellor  Purochana  had 
been  burnt  to  death.  And  the  people  began  to  wail  aloud, 
saying,  'Indeed,  this  had  been  contrived  by  the  sinful  Duryo- 
dhana  for  the  destruction  of  the  Panduras.  There  is  little 
doubt  that  Duryodhana  hath,  with  Dhrita-rashtra's  know- 
ledge, burnt  to  death  the  heirs  of  Pandu,  else  the  prince 
would  have  been  prevented  by  his  father.  There  is  little 
doubt  that  even  Bliisma  the  son  of  Shanfanu  and  Drona  and 
Vidura  and  Kripa  and  the  other  Kauravas  have,  none  of 
them,  followed  the  dictates  of  duty.  Let  us  now  send  to 
Dhrita-rashtra  to  say — Thy  great  desire  hath  been  achieved  ! 
Thou  hast  burnt  to   death  the  Pandavas  !' 

"  They  tlien  began  to  extinguish  the  embers  for  obtaining 
some  trace  of  the  Pandavas,  and  they  saw  the  innocenti 
Nishada  woman  with  her  five  sons  burnt  to  death.  Then 
the  miner  sent  by  Vidura,  while  removing  the  ashes  covered 
the  hole  he  had  dug  with  those  ashes  in  such  a  way  that  it 
remained  unnoticed  by  all  who  had  gone  there. 

"  The  citizens  then  sent  to  Dhrita-rashtra  to  inform  him 
that  the  Pandavas  along  with  (Duryodhana's)  counsellor 
Purochana  had  been  burnt  to  death.  King  Drhita-rashtra 
hearing  the  evil  news  of  the  death  of  the  Pandavas  wept  iu 
great  sorrow.  And  he  said,  'King  Pandu  my  brother  of  great 
fame  hath,  indeed,  died  today  when  those  heroic  sons  of 
his  together  with  their  mother  have  been  burnt  to  death  ! 
Ye  men,  repair  ye  quickly  to  Varanavata  and  cause  the 
funeral  rites  to  be  performed  of  those  heroes  and  of  the 
daughter  of  Kuutiraj  !    Let    also   the  bones  of  the  deceased 

5G 


442  MABABHARATA. 

be  sanctifted  by  the  usual  rites,  and  let  all  tbe  beneficial  and 
oreat  acts  (usual  on  such  occasions)  be  performed.  Let  the 
friends  and  relatives  of  those  that  have  been  burnt  to  death 
repair  thither.  Let  also  whatever  other  beneficial  acts  that 
ouo-ht  under  these  circumstances,  be  performed  by  us  for  the 
Pandavas  and  Kunti  be   accomplished    by  wealth.' 

"  Having   said   this,    Dhrita-rashtra    the    son    of  Amvika, 
surrounded  by  his  relatives,  offered  oblations    of  water  to   the 
sons    of  Pandu.     And    all     of  them,    afflicted    wiih    excessive 
sorrow,  bewailed  aloud,  exclaiming,  'Oh    Yuihish-thira  1     Oh 
prince   of  the    Kuru    race  ! — while    others    cried    aloud,    '  Oh 
Bhima!— Oh  Falgoop.a  !' — while  some  again,  'Oh    the  twins  ! — 
Oh  Kunti  ! — Thus  did    they    bewail    the    Pandavas    and    offer 
oblations   of  water    unto    them.     The    citizens    also   wept    for 
the  Pandavas,    but    Vidura   did   not  weep  much   because   he 
■knew  the   truth. 

"  Meanwhile,  the  Pandavas  endued  with  great  strength,  with 
their  mother  forming  a  company  of  six,  going  out  of  tlie  town 
oi  Varanavata,    arrived    at  the    banks    of  the    Gauges.     They 
then   speedily    reached   the     opposite     bank     aided     by    the 
strength  of  the    boatmen's    arms,  the    rapidity    of  the    river's 
current,  and  a  favorable    wind.     Leaving    the    boat  they  pro- 
ceeded in  a  southern    direction  finding   their  way  in  the  dark- 
ness by  the   light   of  the    stars.     After    much   suffering   they 
at    last   reached,    O    king,  a   dense    forest.     They    were    then 
lired    and    thirsty    and    sleep    Avas    closing    their     eyes    every 
moment.     Then     Yudhish-thira,    addressing     Bhima     enduel 
with  great   energy,  said,  'What    can    be    more   painful    than 
this  !     We  are    now    in  the  deep  woods.     We  know  not  which 
Bide  is   which.     Nor   can    we  proceed  much  further.     We  do 
not  know   whether    that    wretch   Purochana  hath  or  hath  not 
been     burnt   to     death.     How    shall    we    escape    from   these 
dangers— unmarked    by     others?     O    Bharata,    taking    us   on 
thyself,  proceed   thou   as    before  !     Thou     alone  amongst    us 
art  strong  and  swift  as  the   wind  !' 

*'  Thiw  addressed  by  Yudhish-thira  the  just,  the  mighty 
Bhlma-sena,  taking  up  on  his  body  Kuuti  and  his  brothers, 
began  tc  proceed  with  great   celerity." 


AD»  PARVA.  443 

Tliupi    ends   the     hundred    and  fifty-second   Section  in    the 
Jatu-griha  of  the  Adi  Parva. 


Section  CLUI. 

(Jatii-grlha  Parva  continued.  ) 

Vaisanipaj'ana    said,  "  As     t,lio    niigthy  Bhima    proceeded, 
by    the   clasp  of  his  breast   the  whole  forest  with  its  trees  and 
their    brandies    seenied  to    tremble.     The    motion  of  liis  legs 
raised  a  wind  like  unto  that  which  bloweth  during  the  niontha 
of  Jaislttha,  n.\M\  Ashara.     And  the  mighty    Bhima  proceeded, 
making  a  |)ath  for,  himself,  by    treading    down  the    trees    and 
creepers  before  him.     In  fact,  he  broke  (by  the  pressure  of  his 
body)  the  large   trees   and    plants  with  their  flowers  and  fruits 
standing  on    his    w-iy.     Even  so    passeth    through    the    woods, 
breaking  down  mighty    trees,  a   leader  of  a  herd  of  elephants, 
of  the  age  of  sixty   years,  angry   and    endued    with    excess  of 
energy,  daring  the  season  of  rut  when  the  liquid  juice  tricketh 
down  the  three   parts    of  its    body.     Indeed,  so    great  was  the 
force  with  which  Bhima  endued  with  the  speed  of  Gadura  or  of 
Marula  (the  god  of  wind)  proceeded  that  the  Pandavas  seemed 
to  faint  in  conserpience.     Frequently  swimming  accross  streaniii 
difficult  of  being  crossed,  the    Paudavas   disguised    themselve 
on   their    way    from    fear   of  the    sens   of  the    Dhrita-rashtr?, 
And  Bhima    carried    on    his    shoulders    his   illustrious  motht 
of  delicate    sensibilities    along    (he    uneven     banks    of  rivers 
Towards  the  evening,  O  thou  bull  of  the  Biiarata  race,  Bhim. 
(bearing   his    brothers  and    mother    on    his    back)   reached 
terrible  forest  where  furits  and  roots  and  water  were  scarce  ai 
which    was    resounding  with    the    terrible    cries    of  birds    an 
beasts.     The  twilight    deepened,   tlie    cries  of  birds  and  beas' 
became  fiercer,  darkness  surrounded  everything  from  the  vie\^ 
nnd  an  unlinicly  wind  began    to  blow    that    broke  and  laid  lou 
nuiuy  a  tree    large    and    small    and    many  of  creeper  with  d»' 
le;ives  and  fruits.     Tue  Kaurava  prin^ces,  afflicted    with   faiigu - 
and    thirst    ami    heavy    with    sleep,    were    unable    to    procee>l 
further.     Tliey  then  all  sat    down    in    that    forest    witliout  foo(l 
an  1  drink.     Then   Kuuti   afflicted    with    thirst    said    unto  her 


444<  MAHABHARATA. 

sons,  'lam    the   mother  of  the   five  Pandavaa   and   am   now 
in   their   midst!     Yet    am   I    burning   with   thirst!'      Kunti 
repeatedly   said   this   unto   her   sous.     Hearing   these    words, 
from    affection    for     his   mother     Bhima's  mind   was  warmed 
by  compassion    and   he     resolved   to   go   (  along*   as    before  ). 
Then  Bhima,  proceeding   through    that    terrible  and  extensive 
forest    without  a   living     soul   saw   a  beautiful   banian    with 
wide-spreading  branches.     Causing  his   brotliers   and   mother, 
O  thou  bull  of  the  Bharata  race,  to  alight    there,  he  said  unto 
them,  'Rest   ye  here,  while  I   go   in   quest  of  water.     I  hear 
the   sweet   cries  of  acquatic   fowls.     I  think  there    must  be  a 
large   pool    here.'     Commanded,    O     Bharata,  by     his   eldest 
brother   who   said   unto    him  'Go,'  Bhima   proceeded   in    the 
direction  whence  the  cries  of  those  acquatic  fowls  were  coming. 
And,  O  thou  bull  of  the  Bharata   race,  he    soon    came   upon 
a   pool,  and.   bathed    and    slaked    his  thirst.     And  affectionate 
Tinto  his   brothers,  he    brought   for    them,  0    Bharata,  water 
by  soaking  his   upper  garments.     Hastily   retracing  his  way 
over  those  four  miles  he  came   unto   where   his    mother  was 
anl  beholding  her   he   was  afflicted  with  sorrow  and  began  to 
sigh  like  a  snake.     Distressed  with  grief  at   seeing  his  mother 
and  brothers   asleep  on  the   bare    ground,  Vrikodara  began  to 
weep.     'Oh  wretch    that    I    am,  who  beholdefh    his  brothers 
asleep  on  the   bare    ground,   what   can   befall   unto  me   more 
painful   than    this  ?      Oh,    they  who  formerly   at    Varanavata 
could  not  sleep   on    the   softest  and  most  valuable   beds  are 
now   asleep  on    the    bare   ground  !     Oh,  what     more   painful 
sight  shall  I  ever    behold    than    that  of  Kunti, — the  sister  of 
Vasudeva   that   grinder    of  hostile    hosts, — the    daughter   of 
Kuntiraja, — herself    decked     with   every   auspicious   mark, — 
the    daughter-in-law    of  Vichitravirya, — the   wife  of  the  illus- 
trious Pandu, — the  mother    of  us  (five  brothers), — resplendanb 
as  the   filaments   of  the    lotus,  and   delicate    and    tender  and 
fit   to    sleep    on    the  most  costly   beds, — thus  asleep,   as  she 
should  never   be,   on    the  bare    ground  ?     Oh,  she    who  hath 
brought  forth  these  sons  by   Dharma  and  Indra  and  Maruta — 
she  who  hath  ever  slept  within  palaces — now  sleepoth  fatigued 
on  the  bare  ground  !     What    more    painful  sight  shall  ever  be 


ADIPARVA.  445 

belielil  by  me  than  that  of  these  tigers  among  men  (my 
brothers)  asleep  on  the  groiUKl  !  Oh,  the  virtuous  Yudhish- 
thii-a  who  deserveth  the  sovereignty  of  the  three  worhla 
sleepeth  fatigued,  like  an  ordinary  man,  on  the  hare  ground  ! 
This  Arjuna  of  darkish  hue,  like  unto  that  of  the  clouds  of 
heaven,  and  unequalled  amongst  men,  sleepeth  on  the  ground 
like  an  ordinary  person  !  Oh,  what  can  be  more  painful  than 
this  ?  Oh,  the  twins  who  In  beauty  are  like  the  twin 
Aswinas  amono;st  the  celestials  are  asleep  like  ordinary 
mortals  on  the  bare  ground!  He  who  hath  no  jealous  and 
evil-minded  relatives,  liveth  in  happiness  in  this  world  like 
a  single  tree  in  a  village.  The  tree  that  standeth  single  in 
a  village  with  its  leaves  and  fruits,  from  absence  of  others 
of  the  same  species,  becometh  sacred  and  is  worshipped  and 
venerated  by  all.  They  again  that  have  many  relatives  but 
all  heroic  and  virtuous,  live  happily  in  the  world  without 
sorrow  of  any  kind.  Themselves  powerful  and  growing  in 
prosperity  and  always  gladdening  their  friends  and  relatives, 
they  live  depending  on  eachother  like  tall  trees  growing  in  the 
same  forest.  We,  however,  have  been  forced  into  exile  by 
the  wicked  Dhrita-rashtra  with  hia  sons,  having  escaped  with 
difficult)',  from  sheer  good  fortune,  a  fiery  death.  Having  escaped 
from  that  fire  we  are  now  resting  in  the  shade  of  this  tree  ! 
Having  already  suffered  so  much,  where  now  are  we  to  go  ? 
Ye  sons  of  Dhrita-rashtra  of  little  fore-sight,  ye  wicked 
wights,  enjoy  your  temporary  success  !  The  gods  are  cer- 
tainly auspicious  to  ye !  But  ye  wicked  wretches,  ye  are 
alive  yet  only  because  Yu.lhish-thira  doth  not  command  me 
to  take  your  lives  !  Else  this  very  day,  filled  as  I  am  with 
wrath,  I  would  send  thee,  (Duryodhana)  to  the  regions  of 
Yama  with  thy  children  and  friends  and  brothers,  and  Kama, 
and  (Sakuui)  the  son  of  Suvala  !  But  what  can  I  do  !  For  ye 
sinful  wretches,  the  virtuous  king  Yudhish-tiiira  — the  eldest 
of  the    Pandavas — is  not  yet  angry  with  ye  !' 

"  Having  said  this,  Bhima  of  mighty  arms,  fired  by  wrath, 
began  to  squeeze  his  palms,  sigiiing  deeply  in  affliction. 
Excited  again  in  wrath  like  an  extinguished  fire  blazing  up 
all  on  a   sudden,  Vriko-dara    ouce  more   beheld   hia   brothers 


416  MAHABHARA-TA, 

sleeping  on  tlie  ground  like  ordinary  persons  sleeping  in 
trustfulness.  And  Bliima  said  unto  himself,  'I  think  there 
is  some  town  not  far  off  from  this  forest.  These  all  are  asleep, 
so  I  will  sit  awake.  And  these  will  slake  their  thirst  after 
they  rise  refreshed  from  sleep  !'  Saying  this,  Bhim  sat  there 
awake,  keeping  watch  over  his  sleeping  mother  and  brothers." 
Thus  ends  the  hundred  and  fifty-third  Section  in  the 
Jatu-o;riha  of  the  Adi  Parva. 


Section  CLIV. 

( Hid itnva -hadha  Parva.') 
Vaisampayana  said,  "  Not  f;»r  from  the  place  where  th& 
Pandava3  were  asleep,  a  Rakshasa  of  name  Hidimva  dwelt 
on  a  Shala  tree.  Possessed  of  great  enerory  and  prowess, 
he  was  cruel  cannibal  of  visage  grim  in  consequence  of  hia 
sharp  and  long  teeth.  He  was  now  hungry  and  longing  for 
human  fool.  Of  long  shanks  and  a  large  belly,  his  locks 
and  beard  were  both  red  in  hue.  Hia  shoulders  were  broad 
like  the  neck  of  a  tree,  hia  ears  were  like  unto  arrows,  and 
his  features  were  frightful.  Of  red  eyes  and  grim  visa^j:e, 
the  monster  beheld,  in  casting  his  glances  around,  the  sons 
of  Pandu  sleeping  in  those  woods.  He  was  then  hungry  and 
longing  for  human  flesh.  Shaking  his  dry  and  grizzly  locks 
and  scratching  them  with  his  lingers  pointed  upwards,  the 
large-mouthed  cannibal  repeatedly  looked  at  the  sleeping  sons 
of  Pandu,  yawning  wishfully  at  times.  Of  huge  body  and 
great  strength,  of  complexion  like  a  mass  of  clouds,  of  teeth 
long  and  sharp-pointed  and  face  emitting  a  sort  of  lustre, 
he  was  ever  pleased  with  human  food.  And  scenting  the 
odor  of  man,  he  addressed  his  sister,  saying,  '  O  sister,  it 
is  after  a  long  time  that  such  agreeable  food  hath  ap- 
proached me  !  My  tongue  is  moistened  with  saliva  owing 
to  the  anticipated  relish  of  such  food.  My  eight  teeth,  so 
sharp-pointed  and  incapable  of  being  resisted  by  any  subs- 
tance, I  shall  today,  after  a  long  time,  dip  into  the  most  deli- 
cious meat.  Attacking  the  human  throat  anl  even-opotiing 
the  veins,  I  shall  (today)  drink  a  plentifid  quantity  of  human 
blood,,  hot  and  fresh    and  frothy.     Go  thou  and   ascertain    who 


ADI  P  AllVA.  447 

tlieso  are  lying  asleep  in  these  woods  !  The  strong  scent  of 
man  pleaseth  my  nostrills.  Slaughtering  all  these  men  brin<* 
them  unto  me.  They  sleep  within  my  dominion.  Thou  needsb 
have  no  fear  of  them.  Do  my  bid^ling  soon,  for  we  shall  then 
too-ether  eat  their  flesh  tearinix  it  ofif  their  bodies  accorfUnor 
to  our  pleasure.  An.l  after  feasting  to  our  fill  on  human 
meat  we  shall  then  dance  toGCether  to  various    measures.' 

"  Thus   addressed   by    Hidimva  in    those   woods,  Hidimva, 

the   female   cannibal,  at   the    command    of  her    brother,  went, 

O    thou   bull    of  the    Bharata    race,    to    the    spot   where     the 

Pandavas    were.     And    going    there     she    beheld    the    Panda- 

vas  asleep  with  their    mother    and    the    invincible  Bhima-sena 

sitting    awake.     And    beholding     Bhima-sena     unrivalled     on 

earth    for    beauty   and   like   unto   a    vigorous   Slial  tree,  the 

Rakshasa    woman    immediately    fell    in    love    with  him.     And 

she  said  to  herself,  'This    person   of  hue   like  heated    gold  and 

mighty  arms,  of  broad   shoulders   as    the  lion,    and  so  resplen- 

dant,  of  neck  marked   with   three    lines  like  a  shell  and  eyes 

like   lotus   leaves,  is   worthy   of  being    my    husband.     I   shall 

not  obey  the  cruel   mandate  of  my  brother.     A  woman's   love 

for  her  husband  is  stronger  than  her   affection   for  her  brother. 

If  I  slay  him,  my  brother's  gratification  as  well    as   mine  Avill 

only  be  momentary.     But  if  I   slay  him  not,  I  can  erjoy   Avith 

him    for    ever  and  ever.'     Thus    saying,  the  Rakshasa    woman, 

capable  of  assuming  any  form    at   will,    assumed    an   excellent 

human   form    and  began   to    advance  with  ^low   steps   towards 

Bhima  of  mighty   arms.     Decked   in  celestial   ornaments,  she 

advanced  with    smiles    on   her  lips    and   a   modest   gait,  and 

addressing  Bhima,  said,  '0  thou  bull  amongst  men,  whence  hast 

thou   come   here   and  who  art  thou  ?     Who,  besides,  are  these 

persons  of  celestial  beauty   sleeping  here  ?     Who   also,  0  thou 

sinless  one,  is    this    lady   of  transcendent    beauty    sleeping  so 

trustfully    in    these    woods    as   if  she    were    lying   in  her  own 

chamber  ?     Dost  thou  not  know   that    this    forest  is  the  abode 

of  a   Rakshasa?     Truly   do    I    say,    here    liveth  the   wicked 

Rakshasa     called    Hidimva!     Ye    beings   of  celestial   beauty, 

I  have  been  sent  hither  even  by  that  Rakshasa— my  brother 

with    the   cruel   intent  of  killing   ye  for  his  food !     But  I  tell 


443  MAHABUAHATA. 

thee  truly  that  beholding  thee  resplendent  as  a  celestial, 
even  I  would  have  uona  else  tor  my  husband  save  thee  ! 
Tliou  wlio  alt  acquainted  with  all  duties,  knowing  this,  do 
unto  me  what  is  proper!  My  heart  as  well  as  boly  hath  been 
pierced  by  (the  shafts  of  )  Kama !  O,  desirous  as  I  am  of 
obtaining  thee,  make  nie  thine  !  O  thou  of  mighty  arms, 
I  will  rescue  thee  from  the  Rakshasa  who  eateth  human 
Hesh  !  0  sinless  one,  be  thou  my  husband  !  We  shall  then 
live  on  the  breasts  of  mountains  inaccessible  to  ordinary 
mortals.  I  can  range  the  air  and  I  do  so  at  pleasure.  Thou 
mayst  enjoy  great   felicity   with  me  in  those  regions!' 

"  Hearing  these  words  of  hers,  Bhima  replied,  'O  Rak- 
shasa woman,  who  can,  like  a  Muni  having  all  his  passions 
under  couiplete  control,  abandon  his  sleeping  mother,  and  elder, 
and.  younger  brothers?  What  man  like  me  would  go  to  gratily 
his  lust  leaving  his  sleeping  mother  and  brothers  as  food  for 
a  Rakshasa  ?' 

"  The  Raksha  woman  replied,  '0  awaken  all  these,  and  I 
shall  do  unto  ye  all  what  is  agreeable  to  thee !  I  shall  certainly 
rescue   ye  all    from   my  cannibal    brother:' 

"  Bhima  then  said,  '0  Rakshasa  woman,  I  will  not  from 
fear  of  thy  wicked  brother  awaken  my  brothers  and  mother 
sleeping  comfortably  in  the  woods  !  O  timid  one,  Rakshasaa 
are  never  able  to  bear  the  prowess  of  my  arms !  And,  O 
thou  of  hanlsome  eyes,  neither  men,  nor  Gandharvas,  nor 
Yakshas  are  able  to  bear  my  might.  0  thou  amiable  one, 
thou  mayst  stay  or  go  as  thou  likest,  or  mayst  even  send 
thy  caimibal  brother,  O  thou  of  delicate  shape,  I  care  not !' " 

Tuus  ends  the  hundred  and  iiifty-fourth  Section  iu  the 
llidimva-badha  of  the  Adi  Parva. 


Section  CLV. 

(Hidlmva-hadha  Parva  continued.) 

Yaisainpayaua  said,  "  Hidiniva,  the  chief  of  the  Raksh- 
asas,  seeing  that  his  sister  retarucl  not  soon  enough,  then 
aliglited  fiom  the  tree  and  proceeded  quickly  to  where  the 
Paudavaa  were.     Of  red  eves   and   strong   arms   and  the  hair, 


ADIPARVA,  449 

of  his  head  atanrling  erect,  of  large  open  month  and  holy 
like  unto  a  mass  of  dark  clouds,  and  teeth  long  and  sharp- 
pointed,  he  was  terrible  to  behold.  And  Hidimva,  beholding 
her  brother  of  frightful  visage  alight  from  the  tree,  became 
very  much  alarmed,  aud  addressing  Bhima  said,  'The  wicked 
cannibal  is  coming  hither  in  wrath !  I  entreat  thee,  with 
thy  brothers  do  as  I  bid  thee !  O  thou  of  great  courage, 
endued  as  I  am  with  the  powers  of  a  Rakshasa  I  am  capable 
of  going  whithersoever  I  like.  Mount  ye  on  my  hips,  I  will 
carry  ye  all  through  the  skies  !  And,  O  thou  chastiser  of  all 
foes,  awaken  these  and  thy  mother  sleeping  in  comfort. 
Taking  them  all  on  my  person  I  will  convey  ye  through  the 
skies.' 

'*  Bhima  then  said,  '0  thou  of  fair  hips,  fear  not  anything. 
I  am  sure  that  as  long  as  I  am  here,  there  is  no  Rakshasa 
capable  of  injuring  any  of  these.  O  thou  of  slender  waist, 
I  will  slay  this  (cannibal)  in  thy  very  sight !  This  worst  of 
Rakshasas,  O  timid  one,  is  no  worthy  antagonist  of  mine. 
Neither  can  all  the  Rakshasas  together  bear  the  strength  of 
my  arms.  Behold  these  strong  arms  of  mine,  each  like  unto 
the  trunk  of  an  elephant  !  Behold  also  these  thighs  of  mine 
like  unto  iron  maces  and  this  broad  and  adamantine  chest ! 
O  thou  beautiful  one,  thou  shalt  today  behold  my  prowess 
like  unto  that  of  Indra.  O  thou  of  fair  hips,  contemn  me 
not  thinking  that  I  am  a  man  !' 

*'  Hilimva  replied,  saying,  'O  thou  tiger  among  men,  O 
thou  of  the  beauty  of  a  celestial,  I  do  not  certainly  hold 
thee  in  contempt !  But  I  have  seen  the  prowess  that  Raka-« 
hasas  exert  upon  men.'  " 

Vaisampayana  continued,  "  Then,  O  Bharata,  the  wrathful 
Rakshasa  eating  human  flesh  heard  those  words  of  Bhima 
who  had  been  talking  in  that  way.  And  Hidimva  beheld 
his  sister  disguised  in  human  form,  her  head  decked  with 
garlands  of  flowers  and  her  face  like  the  full  moon  and  her 
eyebrows  and  nose  and  eyes  and  ringlets  all  of  the  hand- 
somest description,  and  her  nails  and  complexion  of  the 
most  delicate  hue,  and  herself  wearing  every  kind  of  orna- 
ment and  attired   in  fine   transparent  robes.     And  the  canni- 

57 


1*50  MAHABHAllATA. 

bal,  beholding    hev    iu    that  charming  human   form,  suspected 
that  she  was  desirous  of  carnal  intercourse    and   became  indig- 
nant.    And,  O    thou     best     of  the     Kurus,    becoming    angry 
with  his  sister,  the  Rakshasa   expanded    his   eyes  and  address- 
in(f  her  said,  'What   senseless  creature    ^Yishes   to   throw  ohs- 
tacles  in   my    path   now    that  I  am   so    hungry  ?     Hast   thou 
become   so    senseless,  O   Hidimva,    that  thou   fearest   not  my 
wrath  ?     Fie  on  thee,  unchaste  woman  !     Thou   art  even  now 
desirous    of  carnal   intercourse   and    solicitous  of  doing  me  an 
injury  !     Thou    art    ready    to    sacrifice    the     good    name    and 
honor   of    all  the     Eakshasas    thy     ancestors  !     Those   with 
■ivhos3    aid    thou    wouldst  do  me    this     great   injury,    I   will, 
even   now,  slay  along  with  thee !'     Addressing  his  sister   thus, 
Hidimva,  with    eyes   red  in  anger   and    teeth  pressing  against 
teeth,  ran    at  her  for   killing    her    then    and   there.     But    be- 
holding him    to    rush    at   his  sister,  Bhima   that  foremost  of 
smiters   endued   with    great   energy   rebuked   him    and   said, 
'Stop,'  'Stop,'  " 

Vaisampayana  continued,  "  And  Bhima  beholding  the 
Hakshasa  angry  with  his  sister,  smiled  (  in  derision  ),  and 
addressing  him  said,  'O  Hidimva,  what  need  is  there  for 
thee  to  awaken  these  persons  sleeping  so  comfortably.  O 
thou  wicked  cannibal,  approach  rae  first  without  loss  of 
time !  Smite  me  first, — it  behoveth  thee  not  to  kill  a  woman, 
especially  when  she  has  been  sinned  against  instead  of 
(Binning  !  This  girl  is  scarcely  responsible  for  her  act  in 
desiring  intercourse  with  me  !  She  hath  in  this  been  moved 
by  the  deity  of  desire  that  pervadeth  every  living  form  ! 
Thou  wicked  wretch  and  the  most  infamous  of  Rakshasas, 
thy  sister  came  here  at  thy  command  !  Beholding  my  person 
ehe  desireth  me.  In  that  the  timid  girl  doth  no  injury  to 
thee !  It  is  the  deity  of  desire  that  hath  offended.  It 
behoveth  thee  not  to  injure  her  for  his  oftence  !  O  wicked 
wretch,  thou  shall  not  slay  a  woman  when  I  am  here  !  Come 
with  me,  thou  cannibal,  and  fight  with  mjself  singly! 
Singly  shall  I  send  thee  today  to  the  abode  of  Yama !  O 
Rakshasa,  let  thy  head  today,  pressed  by  my  might,  be 
pounded  to  pieces,  as   if  pressed  by  the  trcud   oi  a  mighty 


ADl  PAHVA.  451 

elephant.  Slain  by  me  on  the  fiekl  of  battle,  let  herons 
anJ  hawks  and  jaukals  tear  in  glee  thy  limbs  today  on  tha 
ground  !  In  a  moment  I  shall  today  make  this  forest  desti- 
tute of  Riikshasas, — this  forest  which  iiad  so  long  been 
polluted  by  thee    the    devourer  of  human   beings.     Thy  sister, 

0  Rakshasa,  shall  today  behold  thyself,  huge  though  thou 
art  like  a  mountain,  repeatedly  dragged  like  a  huge  elephant} 
by  a  lion,  O  thou  worst  of  Rakshasas,  thj^self  slain  by  me, 
men  ranging  these  woods  will  henceforth  do  so  safely  and 
without  fear !'  ; 

"  Hearing  these  words,  Hidimva  said,  'What  need  there,  O 
mean,  of  this  thy  vaunt  and  this  thy  boast !  Accomplish  it  all 
first,  and  then  by  thy  deed  mayst  thou  vaunt.  Therefore 
delay  thou  not.  Thou  knowest  thyself  to  be  strong  and  en- 
dued with  prowess.  Thou  shalt  rightly  estimate  thy  strength 
today  in  thy  encounter  with  me.  Until  that  I  will  not 
slay    these  (thy  brotherd),  let    them    sleep   comfortably.     Bub 

1  will,  fool  as  thou  art  and  the  utterer  of  evil  speeches, 
«lay  thee  first !  And  drinking  the  blood  of  thy  body  I  wilt 
slay  these  also,  and  then,  last  of  all,  this  (sister  of  mine) 
that  hath    done    me    an  injury.'  " 

Vaisampayana  continued,  "  Saying  this,  the  cannibat 
extending  his  arms  ran  in  wrath  towards  Bhima-seua  that' 
chastiser  of  all  foes.  Then  Bliima  of  terrible  prowess  quickly; 
seized,  as  if  in  sport,  with  great  force  the  extended  arms 
of  the  Riikahasa  who  had  rushed  at  him.  Then  seizingf  the 
struggling  Rakshasa  with  violence,  Bhima  drugged  him 
from  that  spot  full  thirtytwo  cubits,  like  a  lion  dragging  any 
little  animal.  Then  the  Rakshasa,  thus  made  to  feel  the 
weight  of  Bhima's  strength,  became  very  angry  and  clasping 
the  Pandava  sent  forth  a  terrible  yell.  The  mighty  Bhima 
then  dragged  with  force  the  Rakshasa  to  a  further  distance 
lest  his  'ells  should  awake  his  brothers  sleeping  in  comfort. 
Clasping  til  i  dragging  each  otb.cr  with  great  force,  both  Hi- 
dimva an  Bhima-sena  put  forth  their  prowess.  Fightin;^ 
like  two  full-grown  elephants  mad  with  anger,  they  then  began 
to  break  down  the  trees  and  tear  the  creepers  that  grew 
around.     And   at   thuac  gouuda,  thoiae  ligera  auiong   men  (the 


452  MAHABBABATA, 

sleeping   Pandavas)   ^Yoke  up   with    their   mother,    and   saw 
Hidiinva  sitting  before  them.  " 

Thus   eud3   the   hundred     and   fifty-fifth     Section   in   the 
Hiditava-badha  of  the   Adi  Parva. 


Section  CLVI. 

(  Hidimva-badha  Pdrva  continued.) 

Vaisampayana    said,  "  Roused     from     sleep,  those   tigers 
among   men   with  their  mother,  beholding  the    extraordinary 
beauty   of  Hidimva,   were    filled   with   wonder.     And   Kunti, 
gazing  at  her  and  filled  with   wonder  at  her  beauty,  addressed 
her  sweetly  and   gave  her   every   assurance.     And  she  asked, 
»0   thou  of  the  splendour   of   a  daughter  of  the     celestials, 
whose    art   thou  and  who   art   thou  ?     O  thou  of  the   fairest 
complexion,  for   what   buisness   hast   thou   come   hither  and 
•whence   hast  thou   come  ?     If  thou    art    the   deity   of  these 
woods,  or   an   Apsaia,  tell    me  all   regarding  thyself  and  also 
■why   thou   dost  stay  here !'     Hearing   these  words,   Hidimva 
replied,  'Tliis   extensive    forest   that   thou   seest,    of  the   hue 
of  blue  clouds,  is  the  abode  of  a  Rakshasa   of  name   Hidimva 
as    also   of  mine.     O  handsome   lady,  know   me  as  the  sister 
of  that   chief  of  the  Rakshasas.     Reverend  dame,  I  had   been 
sent  by  that  brother  of  mine  to  kill  thee  with  all  thy  children. 
But  arrived   here  at   the   command   of  that   cruel   brother  of 
mine,  I   beheld     thy   mighty    son   of    color   like     pure    gold. 
Then,  O    blessed   lady,  I  was    brought    under   the   control  of 
thy   son   by    Manmatha   (the   deity   of  love)   that    pervadeth 
the   nature   of   every    being  !     I   then   (mentally)   chose  that 
mighty   son   of  thine   as   my    husband  !     I    tried   my   best  to 
convey   ye   hence,    but     I    could   not     (because    of  thy   sons 
opposition).     Then  the  cannibal   seeing  my  delay  came   hither 
to  kill    all    these    thy  children.     But   he   hath  been   dragged 
hence    with   force    by   that    mighty     and   intelligent   sou    of 
thine — my   husband.     Behold   now    that   couple — a   man  and 
a  Rakshasa — both   endued   with   great   strength    and  prowess, 
engaged    in     combat,    grinding   each     other   and    filling    the- 
whole  region  with   their  shouts/  '[ 


ADIPARVA.  453 

Vaisampayana  continued,  "  Hearing  those  words  of  hers, 
Yadhish-thira  suddenly  rose  up  and  Arjuna  also  and  Nakula 
and  Sahadeva  of  great  energy.  And  they  beheld  Bhima 
and  the  Rnkshasa  already  enga^red  in  fight,  eager  to  overcome 
each  other  and  dragging  each  other  with  great  force,  like 
two  lions  enJued  with  great  might.  Tiie  dust  raised  by  their 
feet  in  consequence  of  that  encounter  looked  like  the  smoke  of 
a  forest-conflagration.  And  covered  with  the  dust  their  huge 
bodies  resembled  two  tall  cliffs  enveloped  in  mist.  Thea 
Arjuna,  beholding  Bhima  rather  oppressed  in  the  fight  by 
the  E-akshasa,  slowly  said,  with  smiles  on  his  lips,  'Fear 
not,  0  Bhima  of  mighty  arms  !  (We  had  been  aaleep)  and 
(therefore)  knew  not  that  thou  wast  engaged  with  a  terrible 
Rakshasa  and  tired  in  fight !  Here  do  I  stand  to  help  thee. 
Let  me  slay  the  Rakshasa,  and  let  Nakula  and  Sahadeva 
protect  our  mother.'  Hearing  him,  Bhima  eaid,  'Look  on 
this  encounter,  O  brother,  like  a  stranger  !  Fear  not  for 
the  result !  Having  come  within  the  reach  of  my  arms,  he 
shall  not  escape  with  life.'  Then  Arjuna  said,  'What  need, 
0  Bhima,  for  keeping  this  Rakshasa  alive  so  long  ?  O  thou 
oppressor  of  all  enemies,  we  are  to  go  hence,  and  cannot  stay 
here  longer.  The  east  is  reddening,  the  morning  twilight  is 
about  to  set  in.  Rakshasas  become  stronger  by  break  of  day. 
Therefore,  hasten,  O  Bhima  !  Play  not  (with  thy  victim), 
but  slay  the  terrible  Rakshasa  soon.  During  the  two  twilights 
Rakshasas  always  put  forth  their  powers  of  deception.  Use 
all    the  strength  of  thy  arms.'  " 

Vaisampayana  continued,  "  At  this  speech  of  Arjuna, 
Bhima,  flaming  up  with  anger,  summoned  the  might  that 
(his  father)  Vayu  puts  forth  at  the  time  of  the  universal 
dissolution.  And  filled  with  rage,  he  quickly  raised  high 
in  the  air  the  Rakshasa's  body  blue  as  the  clouds  of  heaven 
and  whirled  it  an  hundred  times.  Then  addressing  the 
cannibal  Bhima  said,  '0  Rakshasa,  thy  intelligence  was 
given  thee  in  vain,  and  in  vain  hast  thou  grown  and  thrived 
on  unsanctified  meat!  Thou  deservest,  therefore,  an  unholy 
death  and  I  shall  reduce  thee  today  to  nothing !  I  shall 
make  this  ibresL  blessed    today,    like  one   without    prickly 


454!  MAHABHAUATA. 

plants.  Ami,  0  Ilakshasa,  thou  slialt  no  longer  slay  human 
beings  for  thy  food  !'  Arjuna,  at  this  juncture  said,  'O 
Bhinia,  if  thou  thinkest  it  a  hard  task  for  th-ee  to  overcome 
this  Rakshasa  in  combat,  let  me  render  thee  help !  Else, 
slay  him  thyself  without  loss  of  time  !  Or,  O  Vrikodara, 
let  me  alone  slay  the  Rakshasa !  Thou  art  tired,  and  hast 
almost  finished  the  affair.     Well  dost  thou    deserve  rest !'  " 

Vaisampayana  continued,  "Hearing  these  words  of  Arjuna, 
Bhima  was  fired  with  rage  and  dashing  the  Rakshasa  on  the 
ground  with  all  his  might  slew  him  as  if  he  were  an  animal. 
The  Rakshasa,  while  dying,  sent  forth  a  terrible  yell  that  filled 
the  whole  forest,  and  deep  as  the  sound  of  a  wet  drum.  Then 
the  mighty  Bhima,  holding  the  body  with  his  hands,  bent 
it  double  and  breaking  it  in  the  middle  greatly  gratified 
his  brother:?.  They,  beholding  Hidimva  slain,  became  ex- 
ceedingly glad  and  lost  no  time  in  offering  their  congratu- 
lations to  Bhima  that  chastiser  of  all  foes.  Then  Arjuna, 
worshipping  the  illustrious  Bhima  of  terrible  prowess,  ad- 
dressed him  again  and  said,  'Reverend  signer,  I  think  there 
is  a  town  not  far  of!  from  this  forest.  Blest  be  thou,  let 
us  go  hence  soon  so  that  Duryodhana  may  not  trace  us.' 

"Then  all  those  mighty  charioteers, — those  tigers  among 
men — saying,  'So  be  it,*  pi'oceeded  along  with  their  mother, 
followed  by  Hidimva  the    Rakshasa  woman.  " 

Thus  ends  the  hundred  and  fifty-sixth  Section  in  the 
Hidimva-badha  of  the  Adi  Parva. 


Section  CLVII. 

(Hidhnva-badJia  Parva  continued.) 

Vaisampayana  said,  '*  Bhima,  beholding  Hidimva  follow- 
ing them,  addressed  her,  saying,  the  Rakshas  revenge  them- 
selves on  their  enemies  by  adopting  deceptions  that  are 
incapble  of  being  penetrated.  Therefore,  0  Hidimva,  go 
thou  the  way  on  which  thy  brother  hath  gone !'  Then 
Yudhish-thira,  beholding  Bhima  in  rage,  said,  '0  Bhima, 
O  thou  tiger  among  men,  however  enraged,  do  not  elay  a 
woman !     O   Pandava;   the   ob-^ervauce    of  virtug  is  a    biglier 


ADl  PARVA.  V  453 

duty  than  the  protection  of  life!  HiJimva  who  had  come 
with  the  object  of  slayiog  us  thou  liast  ah-eady  shiin.  This 
■woman  is  the  sister  of  that  Hakshasa.  What  can  she  do 
to  us  even  if  she   were    angry  ?'  " 

Vaisampayana  continued,  "Then  Hidimva,  reverentially 
saluting  Kunti  and  her  sou  Yiidliish-thira  also,  said,  with 
joined  palms,  '0  reverend  lady,  thou  knowest  the  pantos 
that  women  are  made  to  feel  at  the  hands  of  Ananga  (the 
deity  of  love)  !  Blessed  dame,  those  pangs,  of  which  Bhima- 
seua  hath  been  the  cause,  are  torturing  me!  I  had  hitherto 
borne  those  insufferable  J)ang3,  waiting  for  the  time  (when 
thy  son  could  assuage  them).  That  time  is  now  come,  when 
I  expectel  I  would  be  made  happy  !  Casting  off  my  friends 
and  relatives  and  the  usages  of  my  race,  I  have,  O  blessed 
lady,  chosen  this  son  of  thine — this  tiger  among  men — as 
my  husband !  I  tell  thee  tvnly,  O  illustrious  laly,  that  if 
I  am  cast  off  by  that  hero  or  by  thee  either,  I  will  no  longer 
bear  this  life  of  mine  !  Therefore,  0  thou  of  the  fairest 
complexion,  it  behoveth  thee  to  show  me  mercy,  thinking 
me  either  as  very  silly  or  thy  obedient  slave !  O^illustrious 
dame,  unite  me  Avith  this  thy  son  and  my  husband  !  Endued 
as  he  is  with  the  form  of  a  celestial,  taking  him  with  me, 
let  me  go  wherever  I  like.  Trust  me,  O  blessed  lady,  I 
will  again  bring  him  back  unto  ye  all  !  When  ye  think  of 
me  I  will  come  to  ye  immediately  and  convey  ye  whither- 
soever ye  may  command  !  I  will  rescue  ye  from  all  dangers 
and  carry  ye  across  inaccessible  and  uneven  regions  j  I  will 
carry  ye  on  my  back  whenever  ye  desire  to  proceed  with 
swiftness.  O  be  graceful  unto  me  and  make  Bhima  accept 
me  I  It  hath  been  said  that  in  a  season  of  distress  one  should 
protect  his  life  by  any  means.  He  that  seeketh  to  discharge 
that  duty  should  not  scruple  about  the  means.  He  that  iu 
a  season  of  distress  keepeth  his  virtue  is  the  foremost  of 
virtuous  men.  Indeed,  distress  is  the  greatest  danger  to 
virtue  and  virtuous  men.  It  is  virtue  that  protecteth  life, 
therefore,  is  virtue  called  the  giver  of  life.  Hence,  the  means 
by  which  virtue  or  the  observance  of  a  duty  is  secured 
cau   never   be  censurable.'  . 


456  •  MAHABHARATA. 

"  Hearing  these  words  of  Hidimva,  Yuclhish-thira  said, 
'lb  is  even  so,  O  Hidimva,  as  thou  sayest.  There  is  no 
doubt  of  it.  But,  0  thou  of  slender-waist,  thou  must  act 
even  as  thou  hast  said  |  Bhima"  will,  after  lie  hath  washed 
himself  and  said  his  prayers  and  performed  the  usual 
propitiatory  rites,  pay  his  attentions  to  thee  till  the  sun  sets. 
Sport  thou  with  him  as  thou  likest,  during  the  day,  O  thou 
endued  with  the  speed  of  the  mind  i  But  thou  must  bring 
Bhima-sena  hither  every  day  at  nightfall.'  " 

Vaisampayana  continued,  "  Then  Bhima,  expressing  hia 
assent  to  all  that  Yudhis-thira  said,  addressed  Hidimva, 
saying,  'Listen  to  me,  O  Rakshasa  woman  |  Truly  do  I 
make  this  engagement  with  thee  that  I  will  stay  with  thee, 
O  thou  of  slen'ler  waist,  until  thou  obtainest  a  son  )' 
Then  Hidimva,  saying,  'So  he  it,'  took  Bhima  upon  her 
"body  and  sped  through  the  skies.  On  mountain  peaks  of 
picturesque  scenery  and  regions  sacred  to  the  gods,  abouning 
with  dappled  herds  and  echoing  with  the  melodies  of 
feathered  tribes,  herself  assuming  the  handsomest  form 
decked  with  every  ornament  and  pouring  forth  at  times 
m  elliflaous  strains,  Hidimva  sported  with  the  Pandava  and 
studied  to  make  him  happy.  So  also  in  inaccessible  regions 
of  forests,  and  on  mountain-breasts  overgrown  with  blossom- 
infy  trees,  on  lakes  resplendent  with  lotuses  and  lilies, 
islands  of  rivers  and  their  pebbly  banks,  on  sylvan  streams 
with  beautiful  banks  and  mountain  currents,  in  picturesque 
woods  with  blossoming  trees  and  creepers,  in  Himalyan 
bowers,  and  various  caves,  on  crystal  pools  smiling  with 
lotuses,  on  sea-shores  shining  with  gold  and  pearls,  in  beauti- 
ful towns  and  fine  gardens,  in  woods  sacred  to  the  gods 
and  on  hill-sides,  in  the  regions  of  the  Guhyakas  and  of 
ascetics,  on  the  banks  of  the  Manasasarawara  abounding  with 
the  fruits  and  flowers  of  every  season,  Hidimva,  assuming 
the  handsomest  form,  sported  with  Bhima  and  studied  to 
make  him  happy.  Eudued  with  the  speed  of  the  mind, 
she  sported  with  Bhima  in  all  these  regions,  till,  in  time, 
she  CDnceived  and  brought  forth  a  mighty  son  begotten  upon 
her  by  the   Pandava,     Of  terrible   eyes  aud  large   mouth  and 


ADIPARVA.  457 

straight  arrowy  ears,  Ihe  child  was  terrible  to  behold.  Of 
lips  brown  as  copper  and  sharp  teeth  and  loud  roar,  of 
mighty  arms  and  great  strength  and  excessive  prowess,  this 
child  became  a  mighty  bowman.  Of  lon^^  nose,  broad  chest, 
frightfully  swelling  calves,  celerity  of  motion  and  excessive 
strenofth,  he  had  nothing  human  in  his  countenance  thouffh 
born  of  man.  And  he  excelled  (in  strength  and  prowess) 
all  Pisliachas  and  kindred  tribes  as  well  as  all  Rakshasas. 
And,  O  monarch,  though  an  infant  he  grew  up  a  youth 
the  very  hour  he  was  born.  The  mighty  hero  soon  acquired 
high  proficiency  in  all  weapons.  The  Rakshasa  women  bring 
forth  the  very  day  they  conceive,  and  capable  of  assuming 
any  form  at  will,  they  alwaj's  change  their  forms  (for  the 
purposes  at  hand).  And  the  bald-headed  child — that  mighty 
bowman — soon  after  his  birth,  bowing  down  to  his  mother 
touched  her  feet  and  touched  the  feet  also  of  his  fatlier. 
His  parents  then  bestowed  upon  him  a  name.  His  mother 
having  remarked  that  his  head  was  (bald)  like  unto  a  Ghata 
(water-pot),  both  his  parents  thereupon  called  him  Ghatotkacha 
(the  pot-headed).  And  Ghatotkacha  was  exceedingly  devoted 
to  the  Pandavas.  And  he  became  a  great  favorite  with  them, 
indeed,  almost  one  of  them. 

"Then  Hidimva,  knowing  that  the  period  of  her  stay  (with 
her  husband)  had  come  to  an  end,  saluted  the  Pandavas  and 
making  a  new  appointment  with  them  went  away  whither- 
soever she  liked.  And  Ghatotkacha  also — that  foremost  of 
Rakshasas — promising  unto  his  fathers  that  he  would  come 
when  wanted  for  business,  salatel  them  and  went  away  north- 
wards. Indeed,  it  was  the  illustrious  Indra  who  created  (by 
lenling  a  portion  of  himself  )  the  mighty  charioteer  Ghatot- 
kacha as  a  fit  antagonist  for  Kama  of  unrivalled  energj^,  ia 
consequence  of  the  ShaJdi  (missile)  Indra  had  given  unto 
Kama  (and  which  was  sure  to  kill  the  person  against  whom  it 
would  be  hurled)." 

Thus   ends   the    hundred  and    fifty-sevenh  Section    in  the 
Hidimva-badha  of  the   Adi  Parva. 


58 


Section  CLVIII. 
(Hidlmva-hadha  Parva  Continued.) 

Vaisampayana  said,  "  Those  mighty  charioteers — the  hero- 
ic Pundavas — then  went,  O  king,  from  forest  to  forest, 
killing  deer  and  many  animals  (for  their  food).  And  in 
course  of  their  wanderings  they  saw  the  countries  of  the 
Matsyas,  the  Trigartas,  the  Panchalas,  and  then  of  the 
Kichakas,  and  also  many  beautiful  woods  and  lakes  therein. 
And  they  all  had  matted  locks  on  their  heals  and  were 
attired  in  barks  of  trees  and  the  skins  of  animals.  Indeed, 
with  Kunti  in  their  campany,  those  illustrious  heroes  were  in 
the  garb  of  ascetics.  And  those  mighty  charioteers  some- 
times proceeded  in  haste,  carrying  their  mother  on  their 
backs  ;  and  sometimes  they  proceeded  in  disguise,  and  some- 
times again  with  great  celerity.  And  they  used  to  study 
the  Ric  and  the  other  Vedas  (treating  of  the  Deity  and 
his  attributes),  and  also  all  the  Vedangas  as  well  as  the 
science  of  morals  and  politics.  And  the  Pandavas,  conversant 
with  the  science  of  morals,  met,  in  course  of  their  wanderings, 
their  grand-father  (Vyasa).  And  saluting  the  illustrious  Krish- 
na-D\vaipayana,  those  oppressors  of  all  enemies,  with  their 
mother,  stood  before  him  with  joined  hands. 

"  Vyasa  then  said,  'Ye  princes,  I  knew  in  my  mind  before 
about  this  affliction  of  ye  in  that  ye  have  been  exiled  so 
unjustly  by  the  eons  of  Dhrita-rashtra.  Knowing  this,  I 
have  come  unto  ye,  desirous  of  doing  ye  some  great  good. 
Do  not  grieve  for  what  hath  befallen  ye.  Know  that  all 
this  is  for  your  happiness.  Undoubtedly,  both  the  sons  of 
Dhrita-rashtra  and  ye  all  are  equal  in  my  sight.  But  men 
are  always  partial  to  those  who  are  in  misfortune  or  of  tender 
years.  It  is  therefore  that  my  affection  for  ye  is  greater 
now.  And  in  consequence  of  that  affection  I  desire  to  do 
ye  good.  Listen  to  me  I  Not  far  off  before  ye  is  a  delightful 
town  where  no  danger  can  overtake  ye.  Live  ye  there  in 
disguise  waiting  for  my  return  j'  " 

Vaisampayana   continued,  "  And    Vyasa   the  son  of  Satya- 
vati,  thus   comforting   the   Pandavas,  led  them  into  the   town 


ADIPARVA.  459 

of  Ekachakra.  And  the  master  also  comforted  Kunti,  saying, 
'Live,  O  daughter !  This  son  of  thine,  Yiidhish-thira,  ever 
devoted  to  truth,  this  illustrious  bull  among  men,  having 
by  his  justice  conquered  the  whole  world,  shall  rule  over  all 
the  other  monarchs  of  the  earth  !  There  is  little  doubt  thaft 
having  by  means  of  Bhitna's  and  Arjuna's  prowess  conquered 
the  Avhole  earth  with  her  belt  of  seas,  he  Avill  enjoy  the 
sovereignty  thereof.  Thy  sons  as  well  as  these  of  Madri — 
mighty  charioteers  all — will  cheerfully  sport  as  pleaseth  them 
in  their  dominions.  And  these  tigers  among  men  will  also 
perform  various  sacrifices  such  as  the  E.aja-suya  and  the 
Horse-sacrifice  in  Avhich  the  presents  unto  the  Brahmanas 
are  very  large.  And  these  thy  sons  will  rule  their  ancestral 
kingdom,  maintaining  their  friends  and  relatives  in  luxury  and 
affluence  and  happiness.' " 

Vaiaampayana  continued,  "  With  these  words  Vyasa  intro- 
duced them  into  the  dwelling  of  a  Brahmana.  And  the  island- 
born  E,ishi  addre5slng  the  eldest  of  the  Pandavas  said,  'Wait 
ye  here  for  me  !  I  will  come  back  to  ye  !  By  adapting  your- 
self to  the  country  and  the  occasion  ye  will  succeed  in  becom- 
ing very  happy  !' 

"  Then,  0  king,  the  Pandavas  with  joined  hands  said  unto 
the  Eislii,  'So  be.  it.'  And  the  illustrious  master — the  Rishi 
Vyasa — then  went  away  to  the  region  whence  he  came." 

Tiuis  ends  the  hundred  and  fifty-eighth  Section  in  the 
Hidimva-badha  of  the  Adi  Parva. 


Section  CLIX. 
(VaJca-hadhd  Parva.) 

Janamejaya  asked,  "  0  thou  first  of  Brahmanas,  what  did 
the  Pandavas — bhose^mighty  charioteers — the  sous  of  Kunti — 
do  after  arriving  at  Ekaclmkra  ?"  ; 

Vaisampayana  said,  ".Those  mighty    charioteers — the  sons 

of  Kunti — arriving    at  Ekachakra   lived   for  a  short   time   ia 

the   abode    of    a   Brahmana.     Leading   an    eleemosynary    life 

they  beheld  (in  course  of  their  wanderings)  various    delightful 

.forests  and  earthly  regions,  and   many   rivers  and  lakes.     And 


460  MAHABHARATA. 

they  became  great  favorites  of  the  inhabitants  of  that  town 
in  consequence  of  their  own  accomplishments.  At  nightfall 
they  placed  before  Kunti  all  they  acquired  in  their  mendicant 
tours.  And  Kunti  used  to  divide  the  whole  amongst  them, 
each  taking  what  Avas  alloted  to  him.  And  those  heroic 
chastisers  of  all  foes  along  with  their  mother  together  took  one 
moiety  of  the  whole,  while  the  mighty  Bhima  alone  took  tlie 
other  moiety.  In  this  way,  O  thou  bull  of  the  Bharata  race, 
the  illustrious  Pandavas   lived  there  for  sometime. 

One   day     while    those    bulls  of    the    Bharata   race   were 
out  on  their  tour  of  mendicancy,   it  so   happened  that  Bhima 
Avas   (at     home)     with   (his    mother)     Pritha.     That   da}^   O 
Bharata,    Kunti   heard    a   loud   and    heart-rending     wail    of 
sorrow   coming    from    within    the    apartments    of    the   Brah- 
mana.     And   hearing    the  inmates   of  the    Brahmana's   house 
wailing   and   Indulging     in    piteous    lamentations,    Kunti,  O 
kinc^,  from   compassion  and    the  goodness  of  her    heart,  could 
not   bear   it   with   indifference.     Afflicted     with  sorrow,    the 
amiable    Pritha   addressing    Bhima    said    these   words    full  of 
compassion: — Our     woes     assuaged,    we   are,    O   son,    living 
happily    in   the  house  of  this    Brahmana    respected   by  him 
and   unknown   to    Dhrita-rashtra's     sons  !     0   son,  I   always 
think  of  the   good  I   should  do   to    this    Brahmana,  like  what 
they   do    that   live    happily    in    others'    abodes !     O  child,  he 
is  a  true   man   upon    whom  favors  are  never  lost.     He  payeth 
"back  to  others   more    than    what  he  receiveth  at  their   hands. 
There  is  no    doubt   some   affliction  hath  overtaken  this  Brah- 
mana.    If  we   could   be   of  help    to   him   we   would    then  be 
requiting  his  services.' 

"  Hearing  these  words  of  his  mother,  Bliima  said,  'Ascer- 
tain, O  mother,  the  nature  of  the  Brahmana's  distress  and 
whence  also  hath  it  arisen.  Learning  all  about  it,  relieve 
it  I  will  however  difficult  may  the  task  prove.'  " 

Vaisampayana  continued,  "  While  mother  and  son  were 
thus  talking  with  each  other,  they  heard  again,  O  king, 
another  w.iil  of  sorrow  proceeding  from  the  Brahmana  and 
his  wife.  Then  Kunti  quickly  entered  the  inner  apartments 
of  that  illustrious  Brahmana,  like  unto  a  cow  running  towarda 


ADI  PARVA.  461 

her  tethered  calf.  And  she  beheld  the  Brahmana,  with  his 
wife,  son,  and  daughter,  sitting  with  a  woeful  face.  And 
Kunti  heard  the  Brahmana  saying,  'O  fie  on  this  earthly 
life  that  is  hollow  as  the  reed  and  so  fruitless  after  all, 
that  is  based  on  sorrow  and  hath  no  freedom,  and  that  hath 
misery  for  its  lot!  Life  is  sorrow  and  disease,  life  is  truly 
a  record  of  misery  !  The  soul  is  one  ;  but  it  hath  to  pursue 
virtue,  wealth,  and  pleasure.  And  because  these  are  pursued 
at  one  and  the  same  time,  there  frequently  occureth  a  dis- 
agreement that  is  the  source  of  much  misery.  Some  say 
that  salvation  is  the  highest  object  of  our  wishes.  But  I 
believe  it  can  never  be  attained.  The  acquisition  of  wealth 
is  hell :  the  pursuit  of  wealth  is  attended  with  misery  ;  there 
is  more  misery  after  one  hath  acquired  it.  For  one  loveth 
his  possessions,  and  if  any  mishap  befalleth  them  the  possessor 
becometh  afflicted  with  woe.  I  do  not  see  by  what  means 
I  can  escape  from  this  danger,  nor  how  I  can  fly  hence 
with  my  wife  to  some  region  free  from  danger.  Remember, 
O  wife,  that  I  endeavoured  to  migrate  to  some  other  place 
where  we  could  be  happy.  But  thou  didst  not  then  listen 
to  me  !  Though  frequently  solicited  by  me,  Thou,  0  simple 
■woman,  told  me, — I  have  been  born  here,  and  here  have  I 
grown  old.  This  is  my  ancestral  homestead  ! — Thy  venerable 
father,  O  wife,  and  thy  mother  also,  had,  a  long  time  ago, 
ascended   to   heaven.     Thy    relations  also   had   all  been  dead. 

0  why  then  didst  thou  yet  like  to  live  here?  Led  by 
aff'ection    for   thy    relatives    thou   didst   not  then   hear  what 

1  said.  But  the  time  is  now  come  when  thou  art  to  witness 
the  death  of  a  relative.  O  how  sad  is  that  spectacle  for 
me!  Or,  perhaps,  the  time  is  come  for  my  own  death,  for 
I  shall  never  be  able  to  abandon  cruelly  one  of  my  own  ag 
long  as  I  myself  am  alive !  Thou  art  my  helpmate  in  all 
good  deeds,  self-denying,  and  always  affectionate  to  me  as 
a  mother.  The  gods  have  given  thee  to  me  as  a  true  friend 
and  thou  art  ever  my  chief  stay.  Thou  hast,  by  my  parents, 
been  made  the  participator  in  my  domestic  concerns.  Of 
pure  lineage  and  good  disposition,  the  mother  of  children, 
devoted   to    me,    and    £o  innocent,  having  chosen  and  wed 


462  MAHABHARATA, 

thee  Avitli  due  rites,  I  cannot  abandon  thee, — my  wife,  constant 
in  her  vows, — to  save  my  own  life !  How  shall  I  myself 
be  able  to  sacrifice  my  son — a  child  of  tender  years  and  yet 
without  the  hirsute  appendages  (of  manhood)  ?  How  shall 
I  sacrifice  my  daughter  whom  I  have  begotten  myself, — 
who  hath  been  placed,  as  a  pledge,  in  my  hands  by  the 
illustrious  Creator  himself  for  bestowal  on  a  husband, — and 
through  whom  I  hope  to  enjoy,  along  with  my  ancestors, 
the  regions  attainable  by  those  only  that  have  daughter's 
sons  ?  Some  people  think  that  the  father's  affection  for 
a  son  is  greater.  Others  that  his  affection  for  a  daughter 
is  greater;  mine,  however,  is  equal.  How  can  I  be  prepared 
to  abandon  the  innocent  daughter  iii3on  whom  rest  the 
regions  of  bliss  (obtainable  by  me  in  after  life)  and  my 
own  lineage  and  perpetual  happiness  ?  If,  again,  I  sacrifice 
myself  and  go  to  the  other  world,  I  would  scarcely  know 
any  peace,  for,  indeed,  at  is  evilent  that  left  by  me  these 
would  not  be  able  to  ^npport  life.  The  sacrifice  of  any  of 
these  would  be  «-ruel  and  censurable.  On  the  other  hand, 
if  I  sacrifice  mysfelf,  these,  without  me,  Avill  certainly  perish  t 
The  distress  into  which  I  have  fallen  is  great  ;  nor  do  I 
hnow  the  means  of  escape.  Alas,  what  course  shall  I  take 
to  lay  with  my  near  ones  !  It  is  well  that  I  should  die  with 
all  these,  fori  can  no  longer  live  !'  " 

Thus   ends     the    hundred   and  fifty-ninth    Section   in    the 
Vaka-badha  of  the  Adi  Parva. 


Section  CLX. 

(Vaha-badha  Parva   continued.) 

Vaisampayana  said,  "  Hearing  these  words  of  the  Brah- 
mana,  his  wife  said,  'Thou  shouldst  not,  O  Brahinana, 
grieve  like  an  ordinary  man.  Nor  is  this  the  time  for 
mourning.  Thou  hast  learning.  Thou  knowest  that  all 
men  are  sure  to  die !  None  should  grieve  for  that  which 
is  inevitable  !  Wife,  son,  and  daughter,  these  all  are  sought 
for  one's  own  self.  Possessel  as  thou  art  of  a  good  under- 
standing,  kill   thou   thy     sorrows.    I   will    myself  go   there. 


ADIPARVA.  453 

This,  indeed,  is  the  highest    and    the  eternal  duty  of  women, 
viz,  that   sacrificing   their   lives    they    should    seek  the    good 
of  their  husbands.     Such   an  act    done  by    me  will  make   theo 
happy,  and   bring  me   fame   in   this   world   and    eternal  bliss 
in  the   world  hereafter  !     This,  indeed,  is   the   highest  virtue 
that   I    tell    thee.     And   thou   mayst,  by    this,  acquire   both 
virtue   and    happiness.      The    object   for   which    one  desireth 
a  wife   hath    already     been     achieved    by    thee    through   mc. 
I   have   borne   thee    a    daughter   and    a   son   and   thus    beeu 
freed  from    the   debt  I  owed    thee.     Thou    art   well    able   to 
support    and    cherisii    the     children.     I,  however,  can     never 
support    and     cherish     them    like   you.     Thou    art   my   life, 
wealth,  and   lord!     Bereft  of  thee    how   shall    these  children 
of  tender   years,  how  also  shall   I    myself   exist  ?     Widowed 
and  raasterless,  with  two  little  children  depending  on  me,  how 
shall  I,  without  thee,  keep  alive  the    pair,  myself  leading   an 
honest  life  ?    If  this  daughter  of  thine  is  solicited  (in' marriage) 
by  persons  dishonorable  and  vain  and  unworthy  of  contracting 
an  alliance  with  thee,  how  shall   I  be  able  to  protect  the  girl  ? 
Indeed,  as  brids  seek  with  avidity    for   meat   that  hath   been 
thrown  away  on  the  ground,  so  do  men    solicit  a   woman    that 
hath  lost  her  husband.     And,  0  thou  best    of  Brahmanas,  so- 
licited by  wicked  men  I  may  waver  and  may  not   be    able  to 
continue  in  the  path  that  is  desired  by  all  honest   men.     How 
shall  I  be  able  to  place  this  sole  daughter    of  thy   house — this 
innocent  girl — in  the    way   along   which    her   ancestors   have 
always  walked  ?     How  shall  I  then  be  able  to  impart  unto  this 
child  every  desirable  accomplishment  to  make  him  virtuous  as 
thyself,  in  that  season  of  every  want  when  I    am    masterless  ? 
Overcoming  myself  who  shall  be  masterless,  unworthy  jDersons 
will  demand  (the  hand  of )  this  daughter  of  thine,  like  Sudras 
desiring  to  hear  the  Vedas.     And  if  I  bestow  not   upon    them 
this  girl  possessing   thy   blood    and   qualities,  they    may  even 
take  her  away  by  force  like  crows  taking  away    the    sacrificial 
butter.     And  beholding  thy  son  become  so  unlike  to  thee,  and 
thy  daughter  placed  under  the  control  of  some   unworth}'  per- 
son, I  shall  be  despised  in  the  world  by  even  persons   that  are 
dishonorable,  and   scarcely   knowing   myself  I   will   certainly 


464  MAHABHARATA. 

die  !  And  these  children  also,  bereft  of  me  and  thee  their 
father,  will,  I  doubt  not,  perish  like  fish  when  the  water 
drieth.  There  is  no  doubt  that  bereft  of  thee,  three  will 
perish.  Therefore  it  behoveth  thee  to  sacrifice  me  !  O  Brah- 
maua,  persons  conversant  with  morals  have  said  that  for  wo- 
men that  have  borne  children,  to  predecease  their  lords  is  an 
act  of  the  highest  merit.  Ready  am  I  to  abandon  this  son 
and  this  daughter,  these  my  relations,  and  life  itself  for  thee  ! 
For  woman  to  be  ever  employed  in  doing  agreeable  offices  to 
her  lord  is  a  higher  duty  than  sacrifices,  asceticism,  vows,  and 
charities  of  every  description.  The  act,  therefore,  which  I 
intend  to  perform  is  consonant  with  the  highest  virtue  and  is 
for  thy  good  and  that  of  thy  race.  The  wise  have  declared 
that  children  and  relatives  and  wife  and  all  things  held  dear 
are  cherished  for  the  purpose  of  liberating  one's  self  from 
danger  and  distress.  One  must  guard  his  wealth  for 
freeing  one's  self  from  danger,  and  it  is  by  his  wealth  that 
he  should  cherish  .and  protect  his  wife.  Bat  he  must  protect 
his  own  self  both  by  means  of  his  wife  and  his  wealth. 
The  learned  have  enunciated  the  truth  that  one's  wife,  son, 
wealth,  and  house,  are  acquired  with  the  intention  of  pro- 
viding for  accidents,  foreseen  or  unforeseen.  The  wise  have 
also  said  that  all  one's  relations  weighed  against  one's  own 
self  would  not  be  equal  unto  one's  self.  Therefore,  reverend 
sir,  protect  thy  own  self  by  abandoning  me.  O  give  me 
leave  to  sacrifice  myself.  Cherish  thou  my  children.  Those 
that  are  conversant  with  morals  have,  in  their  treatises, 
said,  that  women  should  never  be  slaughtered  and  that 
Kakshasas  are  not  ignorant  of  the  rules  of  morality.  There- 
fore, while  it  is  certain  that  the  Rakshasa  will  kill  a  man, 
it  is  doubtful  whether  he  will  kill  a  woman.  It  behoveth 
thee,  therefore,  conversant  as  thou  art  with  the  rules  of 
morality,  to  place  me  before  the  Rakshasa.  I  liave  enjoyed 
much  happiness,  have  obtained  much  that  is  agreeable  to 
me,  and  have  also  acquired  great  religious  merit.  I  have 
also  obtained  from  thee  children  that  are  so  dear  to  me. 
Therefore  it  grieveth  me  not  to  die.  I  have  borne  thee 
children   and   have   also   grown   old.     I   am   ever  desirous  of 


AT>1  PATIVA.  465 

doing  good  to  thee.  Remembering  all  tliis  I  have  come 
to  this  resolution.  0  reverend  sir,  abandoning  me  thou 
mayst  obtain  another  wife.  By  her  thou  [mayst  again  acquire 
religious  merit.  There  is  no  sin  in  this.  Polygamy  in  men 
is  an  act  of  merit.  In  woman  it  is  very  sinful  to  betake  to 
a  second  husband  after  tlie  first.  Considering  all  this  and 
remembering  too  that  sacrifice  of  thy  own  self  is  censurable, 
O  liberate  today  without  loss  of  time  thy  own  self,  thy  race, 
a^d  these  thy  children,  (by  abandoning  me) !'  " 

Vaisampayana  continued,  "  Thus  addressed  by  her,  O  Bha- 
rata,  the  Brahmana  embraced  her  and  they  both  began  ta 
weep  in  silence,  afflicted  with  grief.  " 

Thus  ends  the  hundred  and  sixtieth  Section  in  the  Vaka- 
badha  of  the  Adi  Parva. 


Section  CLXI. 

(  Vaka-badha  Parva  continued,) 

Vaisampayana  said,  "  Hearing  these  words  of  her  afflicted 
parents,  the  daughter  was  filled  with  grief,  and  she  addressed 
them  saying,  'Why  are  ye  so  afflicted  ani  why  do  ye  so  weep 
as  if  ye  have  none  to  look  after  ye  ?  0,  listen  to  me  and 
then  do  what  may  be  proper !  There  is  little  doubt  that 
ye  are  bound  in  duty  to  abandon  me  at  one  time.  Sure 
to  be  abandoned  once,  O  abandon  me  now  and  save  every- 
thing at  the  expense  of  myself  alone  !  Men  desire  to  have 
children  thinking  that  children  would  save  them  (in  this  as 
well  as  the  region  hereafter).  0  cross  ye  the  stream  of  your 
difficulties  by  means  of  my  poor  self  as  if  I  were  a  raft  I 
A  child  rescueth  his  parents  in  this  and  the  other  region  ; 
therefore  is  the  child  called  by  the  learned  Puttra  (rescuer). 
The  ancestors  desire  daughter's  sons  from  me  (as  a  special 
means  of  salvation).  But  (without  waiting  for  ray  children) 
I  myself  will  rescue  them  by  protecting  the  life  of  my 
father!  This  my  brother  is  of  tender  years.  There  is  little 
doubt  that  he  will  perish  if  thou  diest  now.  If  thou  my 
father  diest  and  my  brother  too  folio  wet  h  thee,  the  funeral 
cake   of    the    Pifris   will   be     suspended   and  they    will   be 

'5.9 


466  MAHABHi^nAT-A. 

greatly  wrongeJ.  Left  behind  by  my  father  and  brother, 
uod  by  my  mother  also  (Tor  she  will  not  survive  her  hus- 
band aud  sou),  I  shall,  pluugeJ  deeper  and  deeper  in  woe, 
ultimately  perish  in  great  distress.  There  can  be  little 
doubt  that  if  thou  e^scape  from  this  danger  as  also  my 
mother  and  infant  brother,  both  thy  race  and  the  (ancestral) 
cake  will  be  perpetuated.  The  son  is  one's  own  self;  the 
Avife  is  one's  friend;  the  daughter,  however,  is  the  source  of 
trouble.  Do  thou  save  thyself,  therefore,  by  sacrificing  that 
source  of  trouble,  and  do  thou  thereby  set  me  in  the  path 
of  virtue,  A  girl  as  I  am,  O  father,  destitute  of  diee  I 
shall  bo  helpless  and  plunged  in  woe,  and  shall  have  to  go 
everywhere.  It  h  therefore  that  I  am  resolved  to  rescue 
my  father's  race  and  to  share  the  merit  of  tliat  act  by 
accomplishing  this  difficult  task.  If  thou,  O  best  of  Brah- 
manas,  goest  thither  (unto  the  Rakshasha)  leaving  me  her^, 
then  I  shall  be  very  much  pained.  Therefore,  O  father, 
be  kind  to  me  !  O  thou  best  of  men,  for  our  sake,  for  (hat 
of  virtue,  and  also  of  thy  race,  save  thyself,  abandoning  me 
whom  at  one  time  thou  shalt  be  constra.ined  to  abaisdon  !• 
There  need  be  no  delay,  0  father,  in  doing  that  which 
is  inevitable.  Wliafc  can  be  more  painful  than  that  when 
thou  hast  ascended  to  heaven  we  shall  have  to  go  about 
begging  our  food,  like  dogs,  from  strangers  ?  But  if  thou 
art  rescued  Aviih  thy  relations,  from  these  difficulties,  I 
shall  then  live  hapi)ily  in  tlie  region  of  the  celestials  !  It 
bath  been  heard  by  us  that  if  after  bestowing  thy  daughter 
in  this  way  thou  offerest  oblations  to  the  gods  and  the  celes-. 
tials,  they  will  certainly  be  propitious  to  thee!'  " 

Vaisampaj-ana  continued,  "  The  Brahmana  and  his  wife, 
hearino-  these  various  lamentations  of  their  daughter,  became 
sadder  than  before  ami  the  three  began  to  weep  together.. 
Their  son  then  of  tender  years,  beholding  them  and  their 
daughter  thus  weeping  together.  Hipped  these  words  iii; 
sweet  tones,  his  eyes  expanding  with  delight.  'Weep  not,  O 
father,  nor  thou,  O  motlier,  nor  thou,  O  sister !'  And  smil- 
ingly the  child  approached  each,  of  them,  and  at  last  taking  up 
a  bhie  of  grass  said  in  glee,  'With  this  I  will  slay  that  Rak- 


ADl  PAR VI.  467 

fchasa  tliat  eatetli  human  beings!'  And  although  they  all 
had  been  plunged  in  woe,  yet  hearing  what  the  child  lisped 
so  sweetly,  jo}  appeared  on  tlieir  faces.  Then  Kunti,  think- 
ing that  to  be  the  proper  opportunity,  approached  the  group 
nnd  said  these  words.  Indeed,  lier  words  revived  them  as 
nectar  reviveth  a  person  that  is  dead.  "  .       ■ 

Thus  ends  the  hundred  and  sixty-first  Section  in  the  Vaka- 
badha  of  the  Adi  Parva. 


Section  CLXII. 
(  Vaka-badka  Parva  continued.  ) 

"  And  Kunti  said,  'I  desire  to  loam  from  ye  what  is  the 
cause  of  this  grief  for  I  will  remove  it  if  it  is  capable  of 
being  removed.' 

''  The  Brahmnna  replied,  '0  thou  of  ascetic  wenltli,  tliy 
speech  is,  indeed,  v/orthy  of  thee!  But  this  grief  is  incapabia 
of  being  removed  by  any  human  being.  There  liveth  a  Raic.=;- 
hiisa  of  name  Vaka  not  f;ir  off  from  this  town.  That  cannibal 
ja  the  lord  of  this  country  and  town.  Thriving  on  human  flesh, 
tiiat  wretched  Rak-shasa  endued  with  great  strength  ruletli 
this  country.  He  is  the  chief  of  the  Asuras,  This  town 
and  the  country  in  which  it  is  situate  are  protected  by  t)ie 
mio-ht  of  that  Rakshasa.  We  have  no  fear  from  the  n)achina- 
tious  of  any  enemy,  or,  indeed,  from  any  living  soul.  The 
lee,  however,  fixe  I  for  that  Rakshasa  is  his  food  whicli  con- 
sists of  a  cartdoad  of  rice,  two  bufi^aloes,  and  a  human  being 
who  conveyeth  them  unto  iiim.  One  at"ter  another,  the  house- 
holders have  to  send  him  this  food.  Difficult  of  being  kept, 
the  turn,  however,  cometh  to  a  particular  family  at  intervals 
of  many  long  years.  If  there  are  any  that  seek  to  avoid 
it,  the  Rakshasa  slayeth  them  witlj  their  cluldren  and  wives 
and  devoureth  them  all.  There  is,  in  this  country  a  city 
called  Vetrakiya  where  liveth  the  king  of  these  territories. 
He  is  ignorant  of  the  science  of  government.  Possessed  of 
little  intelligence  he  adopts  not  with  care  any  measure  by 
which  these  territories  may  be  rendered  safe  for  all  time 
to   come.     But    we  ceitaiuly  deserve   it   all   inu&mucL    as  we 


468  MAHABHARATA. 

live   witLin   the    dominions   of  that  wretched  and  weak  mon- 
arch  in    perpetual    anxiety.     Brahmanas   can    never  be  mads 
to  dwell   permanently   within    the   dominions  of  any   one,  for 
they  are  dependent  on  nobody.     They    live   rather   like  birds 
ranging  all  countries   in  perfect   freedom.     It   hath  been  said 
that  one  must  secure  a  (good)   king,  then   a   wife,  and  then 
•wealth.     It   is   by    the   acquisition   of  these   three    that   one 
can  rescue    his    relatives   and  sons.     But  as  regards  the  acqui- 
Bition    of  these   three    the    course    of  my    actions   hath   been 
contrary.     Hence,  plunged  in  a  sea  of  danger,    I  am    suffering 
sorely.     That   turn,  destructive    of  one's     family,   hath     now 
come  for  me.     I  shall   have   to   give  unto   the  Rakshasa  as  hia 
fee  the  food  of  the   description  I  have   already  said   and    one 
human  being    besides.     I  have   no   wealth    to  buy   a  man.     I 
cannot  by  any  means    consent   to  part  with  any  of  my  family. 
Nor  do  I  see   any   way  of  escape    from  (  the  clutches  of  )  that 
Rakshasa.     I  am  now   sunk   in  an  ocean   of  grief  from  which 
there  is  no  escape.     I  shall  go  to  that  Rakshasa  today  attended 
by  all  my  family   in   order  that  that  wretch    might   dovour  us 
all  at  once.'  " 

Thus    ends  the     hundred    and  sixty-second  Section    in  the 
Vaka-badha  of  the  Adi  Parva. 


Section  CLXIII. 
(VaJca-badha  Parva  continued.  ) 

"  Kunti  said,  'Grieve  not  at  all,  O  Brahmana,  on  account 
of  this  danger  !  I  see  a  way  by  which  to  rescue  thee  from 
that  Rakshasa.  Thou  hast  only  one  son,  who,  besides,  is  of 
very  tender  years.  Thou  hast  also  one  only  daughter,  young 
and  helpless.  I  do  not  like  that  any  of  these,  or  thy  wife, 
or  even  thyself,  should  go  unto  the  Rakshasa  !  I  have  five 
8on8,  0  Brahmana!  Let  one  of  them  go  carrying  in  thy 
behalf  the  tribute  of  that  Rakshasa  !' 

"Hearing  this  the  Brahmana  replied,  'For  saving  my  own 
life  I  shall  never  suffer  this  to  be  done!  I  shall  never, 
sacrifice  for  saving  myself,  the  life  of  a  Brahmana  or  of  a 
guest  !  Indeed,  even  those  that  are  of  low  origin  and  sinful 
practices  reluse   to   do  (what   thou  askeet  me  to  do)  !     It  is 


ADI  P  ARVA.  469 

said  that  one  should  sacrifice  himself  and  his  off^prinnr  for 
the  benefit  of  a  Bnihmaua,  I  regard  this  advice  as  excellent 
and  I  like  to  follow  it  too.  When  I  have  to  choose  between 
the  death  of  a  Brahmana  and  that  of  my  own,  I  would  prefet 
the  latter.  The  killing  of  a  Brahmana  is  the  highest  sin. 
There  is  no  expiation  for  it.  I  think  a  reluctant  sacrifice 
of  one's  own  self  is  better  than  sacrificing  a  Brahmana  again  sb 
one's  will.  0  blessed  lady,  in  sacrificing  myself  I  do  not 
become  guilty  of  self-destruction.  No  sin  can  attach  to  me 
when  another  will  take  my  life.  But  if  I  deliberately  consent 
to  the  death  of  a  Brahmana,  it  would  be  a  cruel  and  sinful 
act  from  the  consequences  of  which  there  is  no  escape.  The 
learned  have  said  that  the  abandonment  of  one  who  hath 
come  to  thy  house  or  sought  thy  protection,  as  also  the  killing 
of  one  who  seeketh  death  at  thy  hands,  is  both  cruel  and 
sinful.  The  illustrious  among  those  conversant  with  the  prac- 
tices allowable  in  seasons  of  distress  have  before  now  said  that 
one  should  never  perform  an  act  that  is  cruel  and  censurable. 
It  is  well  for  me  that  I  should  today  perish  myself  with  my 
wife.     I  would  never  sanction  the  death  of  a  Brahmana.' 

"  Kunti  said,  'I  too  am  firmly  of  opinion,  0  Brahmana, 
that  Brahmanas  should  ever  be  protected.  As  regards  myself, 
no  son  of  mine  would  be  less  dear  to  me  even  if  I  had  an 
hundred  sons  instead  of  the  five  I  have.  But  this  Rakshasa 
will  not  be  able  to  kill  my  son.  For  that  son  of  mine  ia 
endued  with  great  prowess  and  energy  and  skilled  in  mantras. 
He  will  faithfully  deliver  to  the  Rakshasa  his  food,  but  will, 
I  know  to  a  certainty,  rescue  himself.  I  have  seen  before 
many  mighty  Rakshasas  of  huge  bodies  engaged  in  combat 
with  my  heroic  son  and  killed  too  by  him.  But,  0  Brahmana, 
do  not  disclose  this  fact  to  anybody,  for  if  it  is  known,  persons 
desirous  of  obtaining  this  power,  will,  from  curiosity,  always 
trouble  my  sons.  The  wise  have  said  that  if  my  son  imparteth 
any  knowledge,  without  tlie  assent  of  his  precej)tor,  unto  any 
person,  my  son  himself  will  no  longer  be  able  to  profit  by  that 
knowledge.' 

"  Thus  addressed  by  Pritha,  tlie  Brahmana  with  his  wife 
became   exceedingly    glad   and     assented   to   Kunti's    speech 


470  MAHABHAUATA. 

Avhich  was  unto  them  as  nectar.  Then  Kunti  accompanis'l  hy 
the  Bralimana  went  unto  the  son  of  Vayu  (Bhinia)  and  asked 
him  to  accomplish  (that  difficult  task).  Bhima  replied  unto 
them,  saying,  'So  be  it." 

Thus    ends    the    hundred  and    sixty-third  Section    in    the 
Vaka-baiha  of  the  Adi  Parva. 

Section  CLXIV. 
(  Vaka-badha  Parva  continued.  ) 

Vaisampayanri  said,  "  After  Bhima  had  pledged  himself 
to  accomplish  the  task,  saying  'I  will  do  it,'  the  Pandavas,  O 
Bharata,  returned  home  with  the  alms  they  had  obtained 
flurinji  the  day.  Then  Yuihish-thira  the  son  of  Pandu,  from 
Bhima's  countenance  alone,  suspected  the  nature  of  the  task 
he  had  undertaken  to  accomplish.  Sitting  by  the  side  of 
bis  mother,  Yudhish-thira  asked  her  in  private,  'What  ia 
this  task,  0  mother,  that  Bhima  of  terrible  prowess  seeketh 
to  accomplish  ?  Doth  he  do  so  at  thy  command  or  at  his  own 
will  ?'  Kunti  replied,  'Bhima  the  oppressor  of  all  foes  will, 
at  my  command,  do  this  wreat  deed  for  the  good  ot  the  Brah- 
mana  and  the  liberation  of  this    town.' 

"  Yuihish-thira  said,  'Wiiat  rash  act  hast  thou  done,  0 
mother  !  It  is  difficult  of  being  performed  and  almost  amounteth 
to  suicide  !  The  learned  never  apjjlaud  one's  abandonment  of 
one's  own  child.  Why  dost  thou,  O  mother,  wish  to  sacrifice 
thy  own  child  for  the  sake  of  another's  ?  Thou  hast,  0  mother, 
by  this  abandonment  of  thy  child,  acted  not  only  against  tha 
course  of  hunmn  practices  but  also  against  the  teachings  of 
the  Vedas  !  That  Bhima  relying  on  whose  arms  we  sleep 
happily  in  the  night  and  hope  to  recover  tlie  kingdom  of 
Tvhich  we  have  been  deprived  by  the  covetuous  son  of  Dlirita- 
rashtra,  that  hero  of  immeasurable  energy  rememberiig 
whose  prowess  Duryodhma  and  Sakuni  do  not  sleep  a  wink 
during  the  whole  i»ight  and  by  whose  prowess  we  were  rescued 
from  the  palice  of  lac  and  various  other  dangers,  that  Bhima 
who  caused  the  death  of  Purochana,  and  relying  on  whose 
might  we  regard    ourselves  as  having  already  slain  the  sons  of 


ADI  PAUVA.  '  i7i 

Dhriia-raslitra  and  acquired  this  earth  with  all  her  wealth, 
upon  wiiat  considerations,  O  mother,  hast  tlicu  resolved  upon 
his  abandonment  ?  Hast  thou  been  deprived  of  thy  reason  ? 
Hath  tliy  understanding  been  clouded  by  the  calamities  thou 
hast  undergone  V 

"  Hearing  these  words  of  her  son,  Kunti  said,  '0  Yudhish- 
thira,  thou  needst  not  be  at  all  anxious  on  account  of  Vriko- 
dara.  Nor  have  I  come  to  this  resolve  owing  to  any  weakness 
of  understanding.  Respected  by  him  and  our  sorrows  assuaged, 
we  have,  0  son,  been  living  in  the  house  of  this  Brahmana, 
unknown  to  the  sons  of  Dhrita-rashtra  !  For  requiting,  O 
eon,  that  Brahmana  I  have  resolved  to  do  this !  He,  in- 
deed, is  a  man  upon  whom  good  offices  are  never  lost.  The 
measure  of  his  requital  also  becometh  greater  than  the  measure 
of  the  services  he  receiveth.  Be'iolding  the  jirowess  of  Bhima 
on  the  occasion  of  (our  escape  from)  the  house  of  lac,  and 
from  the  destruction  also  of  Hidimva,  my  confidence  in  Vri- 
kodiira  is  great.  The  might  of  Bhin»a's  arm  is  equal  unto 
that  of  ten  thousand  elephants.  It  was,  therefore,  that  he 
succeeded  in  carrying  ye  all,  each  heavy  as  an  ele[»hant,  from 
Varanavata.  There  is  no  one  {on  earth)  equal  unto  BLima  in 
might.  He  may  even  overcome  that  foremost  of  warriors — 
the  holder  of  the  thunder-bolt  himself.  Soon  after  his  birth 
he  fell  from  ray  lap  on  the  breast  of  the  mountain.  By  the 
weight  of  his  body  the  mass  of  stone  on  which  he  fell  broke 
into  pieces.  From  this  also,  0  son  of  Pandu,  I  have  come 
to  know  Bhima's  might.  For  this  reason  have  I  resolved  to 
set  him  against  the  Brahmanu's  foe.  I  have  not  in  this 
acted  from  foolishness  or  ignorance  or  motives  of  gain.  I 
have  deliberately  resolved  to  do  this  deel  of  virtue.  By  this 
act,  0  Yudhish-thira,  two  objects  will  be  accomplished ;  one 
is  a  requital  of  the  services  rendered  by  the  Brahmana  and 
the  other  is  the  acquisition  of  high  religious  merit.  It  is  my 
conviction  that  the  Kshatriya  who  renderetli  help  unto  a  Brah- 
mana in  anything  acquireth  regions  of  bliss  hereafter.  So 
also  a  Kshatriya  who  saveth  the  life  of  a  Kshatriya  achieveth 
great  fame  in  this  as  well  as  the  other  world.  A  Kshatriya 
rendering   help   unto  a  Vaisya  also   on  this    earth,  certainly 


472  MAHABHARATA. 

becometh  popular  in  the  wliole  world.  One  of  tl>e  kingly  tribe 
should  protect  even  the  Sudra  who  cometh  to  him  for  protection. 
If  he  doth  80,  in  his  next  life  he  receiveth  his  brith  in  a  royal 
line  commanding  prosperity  and  the  respect  of  other  kings.  O 
scion  of  the  Puru  race,  the  illustrious  Vjasa  of  wisdom  acquired 
by  hard  ascetic  toil  had  told  me  so  in  days  gone  by.  It  is, 
therefore,  that  I   have  resolved  upon  accomplishing  this  !'  " 

Thus    ends    the    hundred   and   sixy-fourth    Section    in  the 
Vaka-badha  of  the    Adi  Parva. 


Section  CLXV. 
(  Vaha-badha  Parva   continued.  ) 

"  Hearing  these  words  of  his  mother,  Yudliish-t  hira  said, 
'That  which  thou,  0  mother,  hast  deliberately  done,  moved 
by  compassion  for  the  afflicted  Brahmana,  is,  indeed,  excel- 
lent !  Bhima  will  certainly  come  back  with  life,  after  having 
slain  the  cannibal,  inasmuch  as  thou  art,  0  mother,  always 
compassionate  unto  Brahmauas  !  But  tell  thou  the  Brahmana, 
O  mother,  that  he  doth  not  anything  whereby  the  dwellers 
of  this  town  may  know  all  about  it,  and  O  make  him  promise 
to  obey  thy  request !'  " 

Vaisampayana  continued,  "Then  when  the  night  passed 
away,  Bhima-sena  the  son  of  Pandu  taking  with  him  the 
llakshasa's  food  set  out  for  the  place  where  the  cannibal  lived. 
And  the  mighty  son  of  Pandu  approaching  the  forest  where 
the  Rakshasa  dwelt,  began  to  eat  himself  the  food  he  carried, 
calling  loudly  the  Rakshasa  by  his  name.  And  the  Rukshasa, 
inflamed  with  anger  at  Bhima's  words,  came  out  and  approach- 
ed the  place  where  Bhima  w^as.  Of  huge  body  and  great 
strength,  red  eyes,  red  beard,  and  read  hair,  he  was  terrible 
to  behold.  And  he  came  pressing  deep  the  earth  with  his 
tread.  The  opening  of  his  mouth  was  from  ear  to  ear,  and 
his  ears  themselves  were  straight  as  arrows.  Of  grim  visage, 
his  forehead  was  furrowed  into  three  lines.  Beholding  Bhima 
eating  his  food,  the  Rakshasa  alvanced,  biting  his  nether 
lip  and  expanding  his  eyes  in  wr;ith.  And  addressing  Bhima 
he  Siiid,  '\yho  is  this    fool,  who   desiring  to  go   to  the  abode  of 


AD!   PARVA.  473 

Yatni,    eafetli    in    my    very  sighr^    the   C<o\  intended  for  me  V 
Hearing    these   \voi\1m   Biiiuta,  however,  0    Bharata,  smiled  in 
deri«ion,    and    disregardini;    tho     Rakshasa     continue i   eating 
with   averted    face.     Behohling    this,    (he    caimibal    uttered  a 
frightful  yell  and  with  both  aruid  upraised  ran    at  Bhinia  desir- 
ing to  kill  him    then  and    there.      Even    then  disregarding  the 
Eiikshasa  and  casting  only  a  single  glance  at  him,  Vrikodara— 
that  slayer  of  hostile    heroes — continued  to  eat  the   Rakshusa's 
food.     Filled  with   wrath   at    this,  the   Rukehasa   struck,  from 
behind,    with  both   his  arms  a  heavy   blow    on  the  back  of  Yri- 
k)dara  the  son  of  Kiinti.      But    Bhima,  though  struck   heavily 
by    the    mighty    Rakshasa    with  both  his  hands,  did  not  even 
look  up  at  the  Rakshasa  but  continued  to  eat  as  before.     Theu 
the  mighty    Rakshasa  inflamed   with   wrath  (ore  up  a  tree  and 
ran  at  Bhima  for  striking  him  again.     Meanwhile    the    mighty 
Bhima — (hat    bull  among    men — had    leisurely    eaten  up  the 
whole  of  that    food    and  washing    himself  stood  cheerfully   for 
^g'lt.     Then,  0    Bharata,  possessed    of  great   energy,  Bhima, 
.snjiling  in  derision,  caught   by   his    left   hand  the  tree  hurled 
at  him  by  the  Rikshasa  in  anger.    Then  that  mighty  Rakshasa, 
tearing    up   many    more  trees   hurled  them  at  Bhima,  and  the 
Pandava  also  hurled  as  many  at  the  Rakshasa.     Then,  O  king, 
the   combat    with    trees,  between    that  human    being  and   the 
Rakshasa,    became    so    terrible    that    the   region    around   soou 
became    destitute   of   trees.     Then    the    Rakshasa  saying  thatj 
he  was  none    else    thiin    Vaka   sprang    upon   the  Pandava  and 
seized  the   mighty    Bhima    with  his  arms.     That    mighty  hero 
also,  clasping  with  his  own  strong  arms  the  strong-armed  Rak- 
shasa, and  exerting  himself  actively,  began  to  drag  him  violent- 
ly.   Dragged    by  Bhima  and  dragging  Bhima  also,  the  cannibal 
was  overcome    with    great    fatigue.     The  earth  itself  began  to 
tremble    in  consequence   of  the   strength    they    both   exerted, 
and  large    trees  even  that  stood  there  broke  into  pieces.     Then 
Biiima,  beholding  the  cannibal  overcome    with  fatigue,  pressed 
him  down  on  the  earth    with    his    kneea   iinl    began    to  strike 
Lim  With  great  force.     Then    placing    one  knee    on  the  midib 
of    the   Rakshasa's    back,    Bhima     seized    his   neck    with    hia 
right  hand  and  the  cloth  on  his   waist  with  hia  left,  utid  bcut 

60 


474  MAHABHARATA, 

him  double  with  great  force.  The  cannibal  then  roared  fright- 
fully. And,  O  monarch,  the  Rakshasa  also  began  to  Tomit 
jblood  while  he  wa3  beinsf  broken  on  Bhima's  knee.  " 

Thus   ends     the    hundred   and  sixty-fifth    Section    iu    the 
Yaka-badha  of  the  Adi  Parva. 


Section  CLXVI. 
(Vaka-badha  Parva   continued.) 

Vaisampayana  said,  "  Then  Vaka,  huge  as  a  mountain, 
thus  broken  (on  Bhima's  knee),  died  uttering  frightful  yells. 
Terrified  by  those  sounds,  the  relatives  of  that  Rakshasa  came 
out,  O  king,  with  their  attendants.  Then  Bhima — that 
foremost  of  smiters — seeing  them  so  terrified  and  deprived  of 
reason — comforted  them,  and  made  them  promise  (to  give  up 
cannibalism)  saying,  'Do  not  ye  ever  again  kill  human  beings. 
If  ye  kill  men,  ye  will  have  to  die  even  as  Vaka !'  Those 
Rakshasas  hearing  this  speech  of  Bhima  said,  'So  be  it,'  and 
gave,  0  king,  the  desired  promise.  From  that  day,  O  Bha- 
rata,  the  Rakshasas  (of  that  region)  were  seen  by  the  inhabi- 
tants of  that  town  to  be  very  peaceful  towards  mankind. 
Then  Bhima,  dragging  the  lifeless  cannibal  placed  him  at 
one  of  the  gates  of  the  town  and  went  away  unobserved  by 
any  one.  The  kinsmen  of  Vaka,  beholding  him  slain  by  the 
might  of  Bhima,  became  frightened  and  fled  in  different 
directions. 

"  Meanwhile  Bhima,  having  slain  the  Rakshasa,  returned 
to  the  Brahmana's  abode  and  recited  to  Yudhish-thira  all  that 
bad  liappened  in  detail.  The  next  morning  the  inhabitants 
of  the  town  in  coming  out  saw  the  Rakshasa  lying  dead  on 
the  ground,  his  body  covered  with  blood.  And  beholding 
that  terrible  cannibal,  huge  as  a  mountain  cliff,  thus  mangled 
and  lying  on  the  ground,  the  hairs  of  the  spectators  stood 
erect.  Returning  to  Ekachakra  they  soon  gave  the  intelli- 
gence. Then,  O  king,  the  citizens  by  thousands,  accompa- 
jiied  by  their  wives,  the  aged,  and  the  young,  began  to  come 
to  the  spot  for  beholding  Vaka,  And  they  were  all  amazed 
at  seeing  that  superhuman  feat,     Instantly,  0  monarch,   thej 


ADIPARVA.  475 

begau  to  pray  to  their  goJs,  Then  thay  began  to  calculate 
whose  turn  it  had  been  the  day  before  to  carry  food  to  tha 
Rakshasa.  And  ascertaining  this  they  all  came  to  that  Brah- 
mana  and  askel  him  (to  satisfy  their  curiosity).  Thus  asked! 
by  them  repeatedly,  that  bull  amougst  Brahmanas,  desirous 
of  concealing  the  Pandavas,  said  tliese  words  unto  all  the 
citizens: — 'A  certain  high-souled  Brahmana  skilled  in  mantras 
beheld  me  weeping  with  my  relatives  after  I  had  been  or- 
dered to  supply  the  food  of  the  Rakshasa.  Asking  me  tha 
cause  and  ascertaining  the  distress  of  the  town,  that  firsb 
of  Brahmanas  gave  me  every  assurance  and  with  emiles  said, 
— I  shall  carry  the  food  for  that  wretched  Rakshasa  today. 
Do  not  fear  for  me. — Saying  this  he  conveyed  tiie  food  to- 
wards the  [forest  of  Vaka.  This  deed,  so  beneficial  unto  us 
all,  hath  very  certainly  been  done  by  him.' 

"  Then  those  Brahmanas  and  Kshatriyas  (of  the  city) 
hearing  this  wondered  much.  And  the  Vais}ad  and  Sudraai 
also  became  exceedingly  glal.  And  they  all  established  a 
festival  in  which  the  worship  of  Brahmanas  was  the  principal 
ceremony  (in  remembrance  of  the  Brahmana  who  had  relieved 
them  from  their  fears  of  Vaka).  " 

Thus  ends  the  hundred  and  sixty-sixth  Section  in  the 
Vaka-badha  of  the  Adi  Parva. 


Section  CLXVII. 
(  Chaitra-ratha  Parva. ) 

"  After  this  the  citizens  returned  to  their  respective  homes. 
And  the  Pandavas  continued  to  dwell  at  Ekchakra  as  before.  " 

Janamejaya  said,  "O  Brahmana,  what  did  those  tigers 
among  men — the  Pandavas— ^do  after  they  had  slain  the  Rak- 
shasa Vaka  ? " 

Vaisarapayana  said,  "  The  Patdavas,  O  king,  after  slayin» 
the  Rakshasa  Vaka,  continued  to  dwell  in  the  abode  of  that 
Brahmana,  employed  in  the  study  of  the  Vedas.  Within  a 
-few  days  there  came  a  Biahuiaua  of  rigid  vows  into  the  abode 
of  their  host  for  taking  up  his  quarters  there.  Their  host — 
that     bull   among.st     Brahmanas — ever     hospitable    unto   all 


476  mahabhahata. 

guests,  worshipping  the  iiewl}^  arrived  Brahmana  with  du* 
ceremonies,  gave  him  qiuirters  in  his  own  abode.  Then  those 
tulls  among  men — the  Pandavas — with  their  motlier  Kunti 
solicited  the  new  lodger  to  narrate  to  them  his  interesting 
experiences.  And  the  Brahmana  spoke  to  them  ot  various 
countries  and  shrines  and  (holy)  rivers,  of  kings  and  many 
wonderful  provinces  and  cities.  And  after  his  narrations  were 
over,  that  Bruhmana  O  Janamejaya,  also  spoke  of  the  won- 
derful Svjaymnvara  of  Jajna-seni  (the  daiighter  of  the  king) 
of  the  Panchiilas,  and  of  the  births  of  Dhrishta-dyumna  and 
Shikhandi,  and  of  the  birth,  without  the  intervention  of  a 
woman,  of  Krishna  (Jajua-seni  or  Draupadi)  in  the  great  sacri- 
fice of  Drupaila. 

",Then  those  bulls  among  men — the  Pandavas — hearing  of 
these  extra-ordinary  facts  regarding  that  illustrious  monarch 
(Drupada),  and  desiring  to  know  the  details  thereof,  asked  the 
Brahmana,  after  his  narration  was  concluded,  to  satisfy  their 
curiosity.  And  the  Pandavas  said,  'How,  O  Brahmana,  did 
the  birth  of  Dhrishta-dyumna,  the  son  of  Drupada,  take 
place  from  the  (sacrificial )  fire  ?  How  also  did  the  extraoniiii- 
ary  birth  of  Krishna  take  place  from  tlie  centre  of  the  sacri- 
ficial platform?  How  also  did  Drupada's  son  learn  all  wea- 
pons from  the  great  bowman  Droua  ?  And,  O  Brahmana, 
how  and  for  whom  and  what  reason  was  the  friendship  between 
Drona  and  Drupada  broken  ?'  " 

Vaisampayana  continued,  "  Thus  questioned,  O  monarch, 
by  those  bulls  among  men,  the  Bralimana  narrated  all  parti- 
culars about  the  birth    of  Draupadi." 

Thus  ends  the  hundred  and  sixty-seventh  Section  in  the 
Chaitra-ratha  of  the  Adi   Parva. 


Section  CLXVIII. 

(Chaitra-ratha  Parva  continued.) 

"  The  Brahmana  said,  'At  that  region  where  the  Ganges 
enters  the  plains  there  lived  a  great  Rishi  devoted  to  the  aus- 
terest  of  penances.  Of  rigid  vows  and  great  wisdom,  his 
name  win  Bharadwaja.     Ouc    day    coming    to    the    Ganges  for 


ADlPARVA.  477' 

performing  hia  ablutions,  the  Elshi  saw  the  Apsara  GiuitacUi, 
who  had  come  before,  standing  oa  the  shore  after  her  ablations 
were  over.  And  it  so  happened  that  a  wind  arose  and  dis- 
robed the  Apsara  standing  there.  And  the  Rishi  beholding 
her  tluis  disrobel  felt  the  influence  of  desire.  Practising  the 
vow  of  chastity  from  his  very  youth,  as  soon  as  he  felt  the 
influence  of  desire,  the  Rishi's  vital  fluid  came  out.  And  as 
It  came  out,  lie  held  it  in  a  pot  (Brona).  And  from  that  fluid 
thus  preserved  in  a  pot  was  born  a  son  who  came  to  be  called 
Drona.  (the  pot-born).  And  Drona  studied  all  the  Velas  and 
their  several  branches.  And  Bharadwaja  had  a  friend  named 
Priahata  who  was  the  king  of  the  Panchala?.  And  about 
the  time  that  Drona  was  born,  Prishata  also  obtained  a  son 
named  Drupada,  And  that  bull  amongst  Kshatriyas — Prislia- 
ta's  son — going  every  day  to  that  asylum  of  Bharadwaja  played 
and  studied  with  Drona.  And  after  Prishata's  death,  Drupada 
Biieceeded  him  on  the  throne.  Drona  about  thi^  time  heard 
that  (the  great  Brahmana  hero)  Rama  (on  the  eve  of  his 
retiring  into  the  woods  )  was  resolved  to  give  away  all 
his  wealth.  Hearing  this,  the  son  of  Bharadwaja  repaired 
unto  Rama  who  was  about  to  retire  into  the  woods,  and  ad- 
dressinir  him  said, — 0  thou  best  of  Brahmanas,  know  me  to 
be  Drona  who  hath  came  to  thee  for  obtaining  thy  wealth  ! — 
Eama  replied,  saying, — I  have  given  away  everything.  All 
that  I  now  have  is  this  body  of  mine  Tand  my  weapons) !  O 
Brahmana,  thou  mayst  ask  of  me  one  of  these  two^  either 
my  body  or  my  weapons  ! — Then  Drona,  said, — It  behoveth 
thee,  sir,  to  give  me  all  thy  weapons  to;:;ether  with  (the  mys- 
teries of  )  their  use    and  withdrawal. — ' 

"  The  Brahmana  continued,  'Then  Rama  the  scion  of  Bhri- 
gu's  race,  saying, — So  be  it, — gave  all  his  weapons  unto  Drona. 
And  Drona  obtaining  them  regarded  liimself  as  crowned  with 
success.  And  Drona,  obtaining  from  Rama  that  most  exalted 
of  all  weapons  called  Bmhma-iueajwn,  became  exceedingly 
glad  and  acquired  a  decided  superiority  over  all  men.  Thea 
the  son  of  Bharadwaja,  endued  with  great  ])rowess,  went  to 
king  Drupada,  and  approaching  the  monarch,  that  tiger 
among  men  said.— Know    me    for    thy    friend  I— Hearing   ihia, 


478  MAHABHARATA. 

Drupada  said, — One  of  low  birth  can  never  be  tKe  friend  of 
one  whose  lineage  is  pure.  Nor  can  one  who  is  not  a  charioteer 
own  a  charioteer  for  his  friend.  So  also  one  who  is  not  a 
king  cannot  have  a  king  for  hia  friend.  Why  dost  thou  there- 
fore desire  (to  revive  our)  former  friendship  ? — ' 

"  The  Brahinana    continued,  'Drona,  gifted    with  great  in- 
telligence, was  extremely  mortified  at  this,  and  settling  in  his 
mind  some  means    of  humiliating    the    king  of  the  Panchalas, 
the  Braiimana  went  to  the   ca[)ital    of  the  Kurus,  called  after 
the  name  of  the  elephant.     Then  Bhisnia    taking  with  him  hia 
grandsons   presented   them  unto    the  wise   son  of  Bharadwaja 
as    iiis    pupils   for   instruction,    along    with   various    kinds   of 
wealth.     Then    Drona,  desirous  of  humiliating   king  Drupada 
called    together    his    disciples   and  adiressing  them  said, — Ye 
sinless  ones,  it  behoveth    ye,  after  ye    have  been  accomplished 
in  arms,  to   give    me   as    preceptorial    fee    something   that   I 
cherish  in  my  heart  I — Then   Arjuna   and  the  others  said  unta 
their  preceptor, — So    be    it. — After  a  time   when  the  Pandavas 
became  accomplished  in  arms  and  sure  of  aim,  Drona  demand- 
ing of  them  his  fee  again  told  them  these  words : — DnijKula  the 
S071  of  'Prishata  is  the  king  of  Chchatravati.  Taking  away  from 
him  his  kingdom,  give  it  unto  me!     Then    the  Pandavas,  de- 
feating Drupala  in  battle  and  taking    him  prisoner  along  with 
his  ministers,  offered  him  unto  Drona.     And  Drona  beholding 
the    vanquished    monarch    said, — O   king,  I    again    solicit  thy 
friendship  !     And   because    none   who  is  not  a  king  deserveth 
to  be    the   friend    of  a    king,  therefore,  0    Jajna-sena,  I  have 
resolved    to    divide    thy   kingdom   amongst  ourselves.      While 
thou  art   the   king    of  the  country  to  the  south  of   the  Bhagi- 
rathee  (Ganges)  I  rule  the  country  to  the  north. — ' 

"  The  Brahmana  continued,  '  The  king  of  the  Panchalas, 
thus  addressed  by  the  wise  son  of  Bharadwaja,  told  that  best 
of  Brahmauas  and  foremost  of  all  persons  conversant  with 
weapons,  these  words  : — 0  thou  high-souled  son  of  Bhara- 
dwaja! Blest  be  thou,  let  it  be  so!  Let  there  be  eternal 
friendship  between  us  as  thou  desirest ! — Thus  addressing  each 
other  and  establishing  a  permanent  bond  between  themselves, 
Drona  uud  the  king  of  the  Panchalas    both  of  them  chusti^seri  of  ^^ 


ADl  PARVA,  479 

all  foee — went  away  to  the  places  they  came  from.  But 
the  thought  of  that  humili;itioa  did  not  leave  the  king's 
mind  for  a  single  moment.  Sad  at  heart,  the  king  b^^gan  to 
■waste  away.' 

Thus    ends    the    hundred  and  sixty-eighth    Section  in   the 
Chaitra-ratha  of  the  Adi  Parva. 


Section  CLXIX. 
(Chaitra-ratha  Parva  cordinued.) 

"The    Brahmana   continued,  'King   Drupada    (after  this), 
distressed  at  heart,  wandered   among    many  asylums  of  Brali- 
manas  in  search  of  superior    Brahma nas    well   skilled  in  sacii-; 
licial    rites.     Overwhelmed    with    grief   and    eagerly    coveting 
children,    the    king   always  said — Oh  I  have    no  offspring  sur- 
passing   all    in    accomplishments  ! — And    the    monarch,     from 
great  despondency,  always  said, — Oh  tie  on  those  children  that 
I  have  and  on  my  relatives  ! — And  ever   thinking  of  revenging 
himself  on  Drona,  the  monarch  sighed  incessantly.     And  that 
best   of  monarchs,  0    Bharata,   even    after  much  deliberation, 
saw  no  way  of  overcoming,  by  his  Kshatriya  might,  the  prow- 
ess    and    discipline    and    training    and     accomplishments    of 
Drona.     And    wandering    along  the   banks  of  the  Jumna  and 
the  Ganges,  the  monarch  once   came  upon  a  sacred  asylum  of 
Brahmanas.     There   was   in    that   asylum   no  Brahmana    who 
■was  not  a  Snataha,  no  one    who   was  not  of  rigid    vows,   and 
none  who  was   not    virtuous  in  a  high  degree.     And  the  king 
saw  there   two   Brahmana    sages  named    Yaja  and    Upayaja, 
both  of  rigid  vows  and   souls  under   complete  control  and  ber 
longing  to  the  most  superior  order.    And  they  were  both  devo* 
ted  to  the  study  of  the  ancient  institutes  and  sprung   from  th« 
race  of  Kasyapa.     And   those   best   of  Brahmauas    were   well 
able  to  help  the  king  in  the  attainment  of  his  object.  The  king 
then,  with  great  assiduity    and  singleness  of  purpose  began  to 
court  this  pair  of  excellent  Brahmanas.     And  ascertaining  the 
superior  accomplishments  of  the  younger  of   the  two,  the  king 
courted  in  private  Upayaja  of  rigid  vows,  by  the  offer  of  every 
desirable  acqiiisition.     Employed  in  paying  homage  to  the  feet 


480  MARABHARATA. 

» 

of  Upayaja,  alway,^  speaking  sweet  words  and  oflVrlng  every 
object  that  is  desired  by  raen,  Drupada,  after  worshipping 
that.  Brahmaiia,  adilressed  him  (one  day),  paying, — O  TTpayaja. 
O  Brahmana,  if  thou  performest  those  sacrificial  rites  by  (vir- 
tue of  ) which  I  may  obtaiti  a  son  who  may  slay  Drona,  I  pro- 
mise thee  ten  thousand  kine !  Or  whatever  else  may  be 
agreeable  to  thee,  0  first  of  Br-ahniauas,  truly  am  I  ready  to 
bestow  on  thee! — Thus  adlresaed  by  the  king,  the  Rishi  re- 
plied, saying, — I  cannot  (perform  any  such  rites). — But  Dru- 
pa  la  without  accepting  this  reply  as  final  on(;e  more  bei];an  to 
serve  aul  pay  homage  unto  that  Brahmaua.  Then,  after  the 
ex[)iration.  of  a  year,  Upayaja  that  tirst  of  Brahniaaas,  O  mon- 
arc!],  addressing  Drupada  in  sweet  tunes,  said, — My  elder 
brother  (Yaja)  one  day  in  wandez'ing  through  the  deep  woods 
took  up  a  fruit  that  had  fallen  upon  a  spot  the  purity  of  which 
he  carei  not  to  enquire.  I  was  following  liim  (at  the  time) 
and  observed  this  unworthy  act  of  his.  Indeed,  he  entertains 
HO  scruples  in  accepting  things  impure.  In  accepting  that 
(particular)  fruit  he  saw  not  any  impropriety  of  a  sinful 
nature.  Indeed,  he  who  observeth  not  purity  fin  one  ins- 
tance) is  not  very  likely  to  observe  it  in  other  instances. 
When  he  lived  in  the  hosuse  of  his  preceptor,  employed  in 
studying  the  institutes,  he  always  used  to  eat  the  (impure) 
remains  of  other  people'cs  feasts.  He  always  speaks  appro- 
vingly of  food  and  entertains  no  abomination  lor  anything. 
Aroruinty  from  these.  I  believe  that  my  brother  coveteth  earthly 
acquisitions.  Therefore,  0  king,  goto  him;  he  will  perform 
spiritual  offices  for  thee! — Hearing  these  words  of  Upayaja, 
king  Drupala  though  entertaining  a  low  opinion  of  Yiija 
nevertheless  went  to  his  abode.  And  worshipping  Yaja  who 
was  (still)  worthy  of  homage,  Drupada  said  unto  him, — O 
master,  perform  thou  spiritual  olliLies  for  me  !  I  give  thee 
eighty  thousand  kine!  Enmity  for  Drona  burneth  my  heart  ! 
It  behoveth  thee  to  cool  that  heart  of  mine !  Foremost  of 
those  conversant  with  the  Vedas,  Drona  is  also  skilled  in  the 
Brahma  weapon.  For  this,  Drona  hath  overcome  me  in  a 
contest  arising  from  (impaired)  friendship.  Gifted  with  greatj 
intelligence,  the   sou   of  Bharadwaja    is    (now)  the   chief  pre- 


ADl  PARVA,  481 

ceptor  of  the  Tvuriis.  There  is  no  Kshafriya  in  this  world 
superior  to  him.  His  bow  is  full  six  cubits  long  and  looks 
very  grand.  And  his  shafts  are  capable  of  slaying  every  living 
being.  That  great  bowman — the  high-souled  son  of  Bhara- 
dwaja — habited  as  a  Brahmana  is  destroying  the  Kshatriya 
might  all  over  the  earth.  Indeed,  he  is  like  a  second  Jama- 
dagnya  intended  for  the  extermination  of  the  Kshatriya  race. 
There  is  no  man  on  earth  who  can  overcome  the  terrible 
force  of  his  weapons.  Like  a  blazing  fire  fed  with  clarified 
butter,  Drona  possesseth  Brahma  might,  and  uniting  it  with 
Kshatriya  might  he  consuraeth  every  antagonist  in  war.  But 
(thy)  Brahma  force  is  greater  in  itself  than  (Drona's)  Brahma 
force  united  with  Kshtrija  might.  Therefore,  inferior  as  I 
am  (to  Drona)  in  consequence  of  my  possession  of  Kshatriya 
might  alone,  I  solicit  the  aid  of  thy  Brahma  force  having 
obtained  thee  so  superior  to  Drona  in  knowledge  of  Brahma, 
O  Yaja,  perform  thou  that  sacrifice  by  means  of  which  I  may 
obtain  a  son  invincible  in  war  and  capable  of  slaying  Drona  ! 
Ready  am  I  to  give  thee  ten  thousand  kiue  ! — Hearing  these 
words  of  Drupada,  Yaja  said, — So  be  it- And  Yaja  then  began  t» 
recollect  the  various  ceremonies  appertaining  to  the  particulac 
sacrifice.  And  knowing  the  affair  to  be  a  very  grave  one,  he 
askel  the  assistance  of  Upayaja  who  coveted  nothing.  Then 
Yaja  promised  to  perform  the  sacrifice  for  the  destruction  of 
Drona.  Then  that  great  •  ascetic  Upayaja  spoke  unto  king 
Di'upada  of  everything  I'equired  for  the  grand  sacrifice  (by  aid 
of  fire)  from  which  the  king  was  to  obtain  offspring.  And 
he  said, — O  king,  a  child  shall  be  born  unto  thee,  endued, 
as  thou  desirest,  with  great  prowess,  great  energy,  and  greafj 
strength  ! — ' 

"  The  Brahmana  continued,  'Then  king  Drupada,  impelled 
by  the  desire  of  obtaining  a  son  who  was  to  slay  Drona, 
began,  for  the  success  of  his  wish,  to  make  the  necessary  pre- 
parations. (And  when  everything  was  complete)  Yaya,  after 
having  poured  libations  of  clarified  butter  into  the  sacrificial 
fire,  commanded  Drupada's  queen,  saying,  — Come  hither, 
O  queen,  O  daughter-in-law  of  Prishata  !  A  son  and  dau- 
ghter have  arrived  for  thee  !— -Hearing  this,   the  queeu  said,— - 

Gl 


■^82  HAHABHARATA. 

0  Brahmana,  my  mouth  is  yet  filled  with  saffron  and  other 
perfumed   things.     My  body   also  beareth  many  sweet  scents. 

1  am  not  fit  for  accepting  the  (sanctified  butter  which  is  to 
give  me)  offspring.  Wait  for  me  a  little,  O  Yaja  !  Wait  for 
that  happy  consummation ! — Yaja,  however,  replied, — O  lady, 
whether  thou  comest  or  waitest,  why  should  not  the  object 
of  this  sacrifice  be  accomplished,  when  the  oblation  hath 
already  been  prepared  by  me  and  sanctified  by  Upayaja's 
invocations ! — ' 

"The  Brahmana  continued,  'Having  said  this,  Yaja  poured 
the  sanctified  libation  into  the  fire,  whereupon  arose  from 
those  flames  a  child  resembling  a  celestial.  Possessing  the 
effulgence  of  fire,  he  was  terrible  to  behold.  With  a  crowa 
on  his  head  and  his  body  encased  in  excellent  armour,  sword 
in  hand  and  bearing  a  bow  and  arrows,  he  frequently  sent 
forth  loud  roars.  And  immediately  after  his  birth  he  ascended 
an  excellent  chariot  and  went  about  on  it  for  sometime.  Then 
the  Pan ch alas  in  great  joy  shouted  excellent,  excellent.  The 
very  earth  seemed  at  the  time  unable  to  bear  the  weight  of 
the  Panchalas  mad  with  joy.  Then,  O  marvellous  to  say,  the 
voice  of  some  invisible  spirit  in  the  skies  said, — This  prince 
liath  been  horn  for  the  desrtuction  of  Drona.  He  luill  dispell 
'all  the  fears  of  the  Panchalas  and  spread  their  fame.  He  will 
■also  dispell  the  sorrows  of  the  king. — And  there  arose,  after 
this,  from  the  centre  of  the  sacrificial  platform,  a  daughter 
also,  called  Panchali.  Blest  with  great  good  fortune  she  was 
exceedingly  handsome.  Her  eyes  were  black  and  large  as 
lotus  leaves,  her  complexion  was  dark,  and  her  locks  were 
blue  and  curly.  Her  nails  were  beautifully  convex  and  bright 
as  burnished  copper,  her  eye-brows  were  fair,  and  her  bosom 
was  deep.  Indeed,  she  resembled  a  veritable  daughter  of  the 
celestials  born  among  men.  Her  body  emitted  a  fragrance  as 
that  of  a  blue  lotus,  perceivable  from  a  distance  of  full  two 
miles.  Her  beauty  was  such  that  she  had  no  equal  on  earth. 
Like  a  celestial  herself,  she  could  be  desired  [in  marriage]  by 
a  celestial,  a  Danava,  or  a  Yaksba.  And  when  this  girl  of  fair 
hips  was  born,  an  incorporeal  voice  said, — This  dark-complex- 
ioned girl  will  be  ihe  first  of  all  women,  and  she  will  be  the 


ADrPARVA.  48^ 

cause  of  the  destruction  of  many  Kshatrlyas.  and  this  slender- 
waisted  one  will,  in  time,  accomplieh  the  purposes  of  the 
gods.  And  from  her  many  dangers  will  overtake  the  Kaura- 
vas. — Hearing  these  words  the  Panchalas  uttered  a  loud  roar 
as  that  of  the  lion.  And  the  earth  was  unable  to  bear  the 
weight  of  that  joyous  concourse.  Then  beholding  the  boy 
and  the  girl,  the  daughter-in-law  of  Prishata,  desiring  to  have 
them,  approached  Yaja  and  said, — Let  not  these  know  any 
one  else  except  myself  as  their  mother. — Yaja,  desiring  to  do- 
good  unto  the  king  said, — So  be  it. — Then  the  Brahmanaa 
(present  there),  their  expectations  fully  gratified,  bestowed 
names  upon  the  new  born  pair. — Let  this  son  of  king  Dru- 
pada, — they  said, — be  called  Bhrista-dyumna  because  of  his^ 
excessive  audacity  and  because  he  hath  been  born  like  Dyum- 
na  with  a  natural  mail  and  weapons. — And  they  also  said 
— Because  thi»  daughter  is  so  dark  in  complexion  she  should 
be  called  Krishna  (the  dark),' — 

"The  Brahmana  continued,  thug  were  born  those  twins  in 
the  great  sacrifice  of  Drupada.  And  the  groat  Drona  bringing 
the  Panchala  prince  into  his  own  abode  taught  him  all  wea- 
pons in  requital  of  half  the  kingdom  he  had  formerly  taken 
from  Drupada.  The  high-souled  son  of  Bharadwaja,  regarding 
destiny  to  be  inevitable,  did  what  would  •perpetuate  his  own 
great  deeds.'  " 

Thus   ends   the   hundred    and   sixy-ninth   Section   in   the- 
Chaitra-ratha  of  the  Adi  Parva. 


Section  CLXX. 
(  Chaitra-ratha  Parva  continued.  ) 

Vaisampayana  said,  "  Hearing  these  words  of  the  Brah- 
mana, the  sons  of  Kunti  seemed  to  be,  as  it  were,  pierced  with 
darts.  Indeed,  all  those  mighty  heroes  lost  their  peace  of 
mind.  Then  the  truthful  Kunti,  beholding  all  her  sons  list- 
less and  inattentive,  addressed  Yudhish-thira  and  said,  'We 
have  now  lived  for  many  nights  in  the  abode  of  this  Brah- 
mana. We  have  passed  our  time  pleasantly  in  this  town, 
living  on  the  alms  we  obtained   from  many  honest  and  illustri- 


>^Si  UAHABHARITA. 

oiis  persons.  O  thou  oppressor  of  all  enomies,  Ave  have  now 
seen  often  and  often  all  the  agreeable  woods  and  gardens  that 
are  in  this  part  of  the  country.  To  see  them  again  would  no 
longer  give  any  pleasure.  And,  O  heroic  scion  of  the  Kuru 
race,  alms  also  are  not  now  obtainable  here  so  easily  as  before. 
If  thou  wishest,  it  would  be  well  for  us  now  to  go  to  Panchaln, 
We  have  not  seen  the  country  before.  It  will,  no  doubt,  O 
hero,  prove  delightful  to  us.  Anl,  O  thou  mower  of  all  foes, 
it  hath  been  heard  by  us  that  alms  are  obtainable  in  the  coun- 
try of  the  Pauchalas,  and  that  Yajna-sena  the  king  thereof 
is  devoted  to  Brahma.  I  am  of  opinion  that  it  is  not  well  to 
live  long  in  one  place.  Therefore,  O  son,  if  thou  likest,  it  is 
well  for  us  to  go  there.' 

"  Hearing  these  words,  Yudhish-thlra  said,  'It  is  our  dufy 
to  obey  thy  command,  which,  besides,  must  be  for  our  good. 
I  do  not,  however,  know  whether  my  younger  brothers  are  will- 
ing to  go  or  not.'  " 

Thus  ends  the  hundred  and  seventieth  Section  in  the 
Chaitra-ratha  of  the  Adi  Parva. 

Section  CLXXI. 
(Chaitra-rathd  Parva  Continued.) 

Vaisampayana  continued,  "Then  Kunti  spoke  unto  Bhima- 
sena  and  Arjuna  and  the  twins  regarding  the  journey  to  Pan- 
chala.  They  all  said,  'So  be  it.'  Then,  O  king,  Kunti  with 
her  sons  saluted  the  Brahmana  (in  whose  liouse  they  had 
dwelt)  and  set  out  for  the  delightful  town  of  the  illustrious 
Drupada. " 

Vaisampayana  said,  "  While  the  illustrious  Pandavas  had 
Ibeen  living  disguised  in  the  abode  of  the  Brahmana,  there 
came  Vyasa  the  son  of  Satyavati  to  see  them.  Then  those 
oppressors  of  all  foes,  beholding  him  coming,  rose  up  and  step- 
ped towards  to  receive  him.  Saluting  him  reverentially  and 
worshipping  him  also,  the  Pandavas  stood  in  silence  with  join- 
ed hands.  Thus  worshipped  by  them  the  Muni  became  grati- 
fied. He  then  asked  them  to  be  seated  and  cheerfully  ad- 
dressing  them   said,  'Ye  slayers  of  all  foes,  are  ye  living  in 


ADIPARVA,  485 

the  path  of  vii-tue    and   according  to    the   Shastras  ?     Do  ye 
worship  the  Brahmancis  ?     Ye   are    not,  I   hope,  deficient    in 
paying  homage  unto  those  that    deserve  your  homage  ?'     The 
illustrious   Rishi,  after    this,  spoke   mauy    words    of   virtuous 
import,  and  after  discoursing  upon  many  topics  of  great  inter- 
est, a<ldressing   them    said,  'An    illustrious    Rishi,  living  in  a 
certain  hermittage,  had  a  daughter    of  slender  waist,  fair  hips, 
fine   eyebrows,  and    possessing   every   accomplishment.     As  a 
consequence  of  her   own  acts  (of  a  past  life)  the  fair  maid  be- 
came very  unfortunate.     And  though    chaste  and  beautiful  the 
damsel  obtained   not  a  husband.     With  a  sorrowful    heart  she 
thereupon  began   to   practise  ascetic   penances  with  the  object 
of  obtaining   a  husband.     She   soon   gratified   by   her   severe 
asceticism  the  god    Sankara  (Mahadeva).     And    the  possessor 
of  six  attributes  becoming   propitious  unto  her  said  unto  that 
illustrious   damsel, — Ask   thou  the  boon  thou  desirest !     Blest 
be  thou  !     I  am  Sankara  prepared  to  give  thee  what  thou  wilt 
ask  ! — Desirous   of  benefiting   herself,  the  maiden  repeatedly 
said  unto   the   supreme  lord, — 0  give   me  a  husband   endued 
with  every  accomplishment. — Then  Isana  (Mahadeva)  the  fore- 
most of  all  speakers  replied  unto  her,  saying, — 0  blessed  one, 
thou  shalt  have  five  husbands  from  among  the  Bharata  princes. 
— Thus  told,  the  maiden  said  unto  the  god  who  had  given  her 
that  boon, — O  lord,  I  desire  to  have  one  only  husband,  by  thy 
grace  ! — The  god  then   addressed  her  again  and  said  these  ex- 
cellent words  : — Thou  hast,  0  girl,  said    full  five  times, — Give 
me  (a)  hiishayid.     Thou    shalt,  therefore,  in   another  life  have 
five  husbands. — Ye   princes   of  the  Bharata  line,  that  damsel 
of  celestial  beauty  hath   been   born   in   the   race  of  Drupada. 
The   faultless    Krishna  of  Prishata's    line  hath  been  appointed 
to  be  the  wife  of  ye  all  !     Ye  mighty  ones,  go  therefore  to  the 
capital   of  the  Panchalas   and   dwell   ye   there !     There  is  no 
doubt   that   having   obtained    her  as   wife   ye   shall   be  very 
happy.'  " 

Vaisampayana  continued,  "  Having  said  so  unto  the  Panda- 
vas,  the  illustrious  and  blessed  grandfather  then  bade  them 
farewell.  The  great  ascetic  then  left  them,  going  to  the  place 
whence  he  came,  " 


486  UAHABBARATA. 

Thus  ends   the  hundred   and    seventy-first  Section  in  the 
Chaitra-ratha  of  the  Adi  Parva. 


Section  CLXXII, 

(  Chaitra-ratha  ParvCt  continued.  ) 

Vaisampayana  said,  "  After  Vyasa  had  gone  away,  those 
bulls  among  men — the  Pandavas — saluting  the  Brahmana  and 
"bidding  him  farewell,  proceeded  (towards  Panchala)  with  joyous 
hearts  and  with  their  mother  walking  before  them.  Those 
slayers  of  all  foes,  inorder  to  reach  their  destination,  proceed- 
ed in  a  due  northerly  direction,  walking  day  and  night,  till 
they  reached  the  sacred  shrine  of  Shoriia-sraydyanam  (the 
shrine  of  Siva  with  the  crescent  mark  on  his  brow).  Then  those 
tigers  among  men — the  sons  of  Pandu — arrived  at  the  banks 
of  the  Ganges,  Dhananjaya,  that  mighty  charioteer,  walking 
before  them,  torch  in  hand  for  showing  the  way  and  protect- 
ing them  (against  wild  animals).  And  it  so  happened  that  ab 
that  time  the  proud  king  of  the  Gandharvas  with  his  wives 
was  sporting  in  that  solitary  region  in  the  delightful  waters 
of  the  Ganges.  And  the  king  of  the  Gandharvas  heard  the 
tread  of  the  Pandavas  as  they  approached  the  river.  And 
hearing  the  sounds  of  their  footsteps  the  mighty  Gandharva 
was  inflamed  with  wrath.  And  beholding  those  chastisers  of 
all  foes — the  Pandavas — approaching  towards  him  with  their 
mother,  the  Gandharva,  drawing  his  frightful  bow  to  a  circle, 
said,  'It  is  known  that  excepting  the  first  forty  seconds  the 
grey  twilight  preceding  nightfall  hath  been  appointed  for  the 
wanderings  of  the  Yakshas,  the  Gandharvas,  and  the  Rak- 
shasas,  capable  of  going  everywhere  at  will.  The  rest  of  the 
time  hath  been  appointed  for  man  to  do  his  work.  If  there- 
fore men,  wandering  during  those  moments  from  greed  of  gain, 
come  near  us,  both  we  and  the  Rakshasas  slay  those  fooIs» 
Therefore  persons  acquainted  with  the  Vedas  never  applaud 
those  men — not  even  kings  at  the  head  of  their  troops — that 
then  approach  any  piece  of  water.  Stay  ye  at  a  distance.  Ap- 
proach me  not.  Know  ye  not  that  I  am  bathing  in  the  waters 
of  the  Bhagirathee  ?    Know  that  I  am  Angara-parna  the   Gan- 


ADirARVA,  487 

dhai'va,  ever  depending  on  ray  own  strength  !  I  am  proud  and 
Laughty  and  am  the  friend  of  Kuvera.  This  mine  forest  on 
the  banks  of  the  Ganges,  where  I  sport  to  gratify  all  my  sen- 
ses, is  called  Angarparna  after  my  own  name.  Here  neither 
gods,  nor  Kapalikas,  nor  Gandharvas,  nor  Yakshas  can  come. 
How  dare  ye  approach  me  who  am  the  brightest  jewel  on 
the  diadem  of  Kuvera.' 

"  Hearing  these  words  of  the  Gandharva,  Arjuna  said, 
'Block-head,  whether  it  be  day,  night,  or  twilight,  who  can 
bar  others  from  the  ocean,  the  siles  of  the  Himalayas,  and  t\na 
river  ?  O  thou  ranger  of  the  skies,  whether  the  stomach  be 
empty  or  full,  whether  it  is  night  or  da}^  there  is  no  special 
time  for  any  body  to  come  to  the  Ganges — the  foremost  of  all 
rivers!  As  regar^ls  ourselves,  endued  with  might,  we  care  not 
when  we  disturb  thee  !  Wicked  being,  those  men  that  are 
weak  in  war  worship  ye  !  This  Ganga  issuing  out  of  the  golden 
peaks  of  the  Hiraavat,  falleth  into  the  waters  of  the  ocean 
being  distributed  into  seven  streams.  They  who  drink  the 
■waters  of  these  seven  streams,  viz,  Ganga,  Yamuna,  Sara- 
swati,  Vithastha,  Sarayu,  Goraati,  and  Gandaki,  are  cleansed 
of  all  their  sins.  O  Gandharva,  this  sacred  Ganga  again, 
flowing  through  the  celestial  regions,  is  called  there  the 
Alakananda.  It  hath,  again,  in  the  region  of  the  Pitris  be- 
come the  Vaitarani,  difficult  of  being  crossed  by  sinners. 
Krishna-Dwaipayana  himself  hath  said  so.  This  auspicious 
and  celestial  river,  capable  of  leading  unto  heaven  (those  that 
touch  its  waters),  is  free  from  all  dangers.  Why  dost  thou  then 
desire  to  bar  us  from  it  ?  This  act  of  thine  is  not  consonant 
with  eternal  virtue  !  Disregarding  thy  words,  why  shall  we 
not  touch  the  sacred  waters  of  the  Bhagirathee  free  from  all 
dangers  and  from  which  none  can  bar  us  ?'  " 

Vaisarapayana  continued,  "  Hearing  these  words  of  Arjuna, 
Angaraparna  became  inflamed  with  wrath  and  drawing  his 
bow  to  a  circle  began  to  shoot  his  arrows  like  venomous  snakes 
at  the  Pandavas.  Then  Dhananjaya  the  son  of  Pandu,  wield- 
ing a  good  shield  and  the  torch  he  held  in  his  hands  soon  ward- 
ed off  all  those  arrows.  Addressing  the  Gandharva,  Arjuna 
again  said,  '0  Gandharva;  seek   thou  not  to  terrify  thoge  that 


4SS  MAHABHARATA, 


are  skilled  ia  weapons,  for  weapons  hurled  at  them  vanish 
like  froth.  I  think,  O  Gaudharva,  that  ye  are  superior  (itt 
prowess)  to  men.  Therefore  shall  I  fight  with  thee  with 
celestial  weapons  and  not  by  any  crooked  ways.  This  fiery 
weapon  (that  I  shall  hurl  at  thee),  Trihaspati  the  reverend 
preceptor  of  Indra  gave  unto  Bharadwaja.  From  Bharadwaja 
it  was  obtained  by  Agni-veshya,  and  from  Agni-veshya  by  my 
preceptor.     That  foremost  of  Brahmanas — Drona — gave  it  un- 


to  me. 


Vaisampa3'ana  continued,   "  Saying  these    words,  j;he   Pan- 
dava  in  wrath   hurled  at  the  Gaudharva,  that  blazing   weapon 
made  of  fire.     And  it  burnt  the  Gandharva^s   chariot  in  a  trice, 
Deprived  of  consciousness   by   the    force    of  the  weapon,  the 
mighty   Gandharva   was    falling,    head   downwards,  from   his 
chariot.     Just  then  Dhananjaya  seized  him   by  the  hair  of  hia 
head  adorned  with  garlands  of  flowers.     Thus   seizing  him  the 
Paudava  dragged  the  unconscious   Gandharva  towards  his  bro- 
thers.    Beholding    this,    that    Gandharva's   wife,   Kumbhinasi, 
desirous   of  saving    her    husband,  ran   towards   Yudhish-thira 
and  sought  his  protection.     And  the    Gaudhaivi  said,  'O  thou 
exalted  one,  extend  to  me  thy  protection  !     O  set  my  husba  id 
fre«  !     0  lord,  I  am   Kumbhinasi  by   name,  the   wife    of  this 
Gandharva,  who   seeketh    thy  protection  !'     Beholding  her  (so 
afflicted)  the  mighty  Yudhish-tliira  addressed  Arjuna  and  said, 
'O  thou  slayer  of  all  foes,  O  child,  who  would   slay  a  foe  who 
hath  been   vanquished    in  fight,  who    hath   been   deprived  of 
fame,  who  is  protected  by  a  woman,  and  who  hath  no  prowess  V 
Arjuna   replied,   saying,  'Take   thou   thy   life,  O    Gandharva! 
Go  hence,    and  grieve    not !     Yudhish-thira   the   king   of  the 
Kurus  commaudeth  me  to  show  thee  mercy  !' 

"  The  Gandharva  replied,  'I  have  been  vanquished  by  thee. 
I  shall,  therefore,  abandon  my  former  name  Angar-imrna  (the 
blazing-vehicled).  I  have  been  vanquished  by  thee.  I  shall, 
therefore,  abandon  my  former  name.  In  name  alone  I  should, 
not  be  boastful  when  my  pride  of  strength  hath  been  over- 
come. I  have  been  fortunate  in  that  I  have  obtained  thee— 
Arjuna— the  wielder  of  celestial  weapons!  I  like  to  impart 
to  thee   the   power    of  (producing)   illusions  which   Gandhar-, 


ADlPARVA.  489 

Ta3  alone  have.  My  excellent  and  variegated  chariot  hath 
been  burnt  by  means  of  thy  fiery  weapons.  I  who  had 
formerly  been  called  after  my  excellent  chariot  should  now  be 
called  after  my  burnt  chariot.  The  science  (of  producing 
illusions)  that  I  have  spoken  of  was  formerly  obtained  by  me 
by  ascetic  penances.  That  science  I  will  today  impart  to  the 
giver  of  my  life — thy  illustrious  self  I  What  good  luck  doth 
he  not  deserve  who,  after  overcoming  a  foe  by  his  might, 
giveth  him  life  when  that  foe  asketh  for  it?  This  science  is 
called  Chakshusi,  It  was  communicated  by  Manu,  unto 
Shoraa  and  by  Shoma,  unto  Viswavasu,  and  lastly  by  Viswa- 
vasu  unto  me  !  Communicated  by  my  preceptor,  that  science, 
having  come  unto  me  who  am  without  energy,  is  gradually 
becoming  fruitless.  I  have  spoken  to  thee  about  its  origin 
and  descent.  Listen  now  to  its  power  !  One  may  see  (by  its 
aid)  whatever  one  wit^heth  to  see,  and  in  whatever  way  he 
liketh  (generally  or  particularly).  One  can  acquire  this  science 
only  after  standing  on  one  leg  for  six  months.  I  shall,  how- 
ever, communicate  to  thee  this  science  without  thyself  be- 
ing obliged  to  observe  any  rigid  vow.  0  king,  it  is  for 
this  knowledge  that  we  are  superior  to  men.  And  capable 
as  we  are  of  seeing  everything  by  spiritual  insight,  it  is 
for  this  that  we  are  equal  to  the  gods.  O  thou  best  of  men, 
I  intend  to  give  thee  and  to  each  of  thy  brothers  an  hundred 
horses  born  in  the  country  of  the  Gandharvas.  Of  celestial 
color  and  endued  with  the  speed  of  the  mind,  these  horses  are 
employed  in  carrying  the  celestials  and  the  Gandharvas.  They 
may  be  lean-fleshed  but  they  tire  not,  nor  doth  their  speed 
suffer  on  that  account.  In  days  of  yore  the  thunder-bolt  was 
created  for  the  chief  of  the  celestials  inorder  that  he  might  slay 
(the  Asuva)  Vitra  with  it.  But  hurled  at  Vitra's  head  it 
broke  into  a  thousand  pieces.  The  celestials  worship  with 
reverence  those  fragments  of  the  thunder-bolt.  That  which 
is  known  in  the  three  worlds  as  glory  is  a  portion  of  the  thun- 
der-bolt. The  hand  of  the  Brahmana  with  which  he  poureth 
libations  into  the  sacrificial  fire,  the  chariot  upon  which  the 
Kshatriya  fighteth,  the  charity  of  the  Vaisya,  and  the  service 
the  ,Siidra  leudereth  unto  the  three  other  classes,    are  all  frao-- 

62 


490  mahaeharata; 

ments  of  the  thunder-bolt.  It  hath  been  saiJ  that  these  horses 
which  form  a  portion  of  the  Kshatriya's  chariot  are  on  that 
SjCcount  incapable  of  being  slain.  The  horses  which  form  a 
portion  of  the  Kshatriyii's  chariot  are  the  offspring  of  Vadava, 
Those  umongst  them  that  are  born  in  the  region  of  the  Gan- 
dharvas  can  go  everywhere  and  assume  any  hue  and  speed  ab 
the  will  of  their  owners.  These  horses  of  mine  that  I  give 
thee  will  always  gratify  thy  wishes.' 

"  Hearing  these  words  of  the  Gandharva,  Arjuna  said,  'O 
Gaudharva,  if  from  satisfaction  at  having  obtained  tliy  life  afc 
my  hands  in  a  situation  of  danger,  thou  givest  me  thy  science 
and  these  horses,  I  would  not  accept  thy  gift.'  The  Gandharva 
replied,  saying,  'A  meeting  with  an  illustrious  person  is  ever 
a  source  of  gratification.  Besides,  thou  hast  given  me  ray 
life.  Gratified  with  thee,  I  will  give  thee  my  science.  That 
the  obligation,  however,  may  not  all  be  on  one  side,  I  will 
take  from  thee,  O  Vivatsu — thou  bull  of  the  Bharata  race — > 
thy  excellent  and  eternal  weapon  of  fire  !' 

"  Arjuna  said,  'I  would  accept  thy  horses  in  exchange  for 
my  weapon  !  And  let  our  friendship  last  for  ever  !  O  friend, 
tell  us  for  what  we  human  beings  have  to  stand  in  fear  of  the 
Gandliarvas  !  Chastisers  of  all  foes  that  we  are,  virtuous  and 
conversant  with  the  Vedas,  tell  us,  O  Gandharva,  why  in  tra- 
velling through  the  night  we  have  been  censured  by  thee  !' 

"  The  Gandharva  said,  'Ye  are  without  wives  (though  ye 
have  completed  the  period  of  study) !  Ye  are  without  a  par- 
ticular asrama  (mode  of  life)  !  And,  lastly,  ye  are  out  with- 
out a  Brahmana  walking  before  ye !  Therefore,  ye  sons  of 
Pandu,  have  ye  been  censured  by  me  !  The  Yakshas,  Rak- 
shasas,  Gandharvas,  Pishachas,  Uragas,  and  Danavas,  are  pos- 
sessed of  wisdom  and  intelligence,  and  are  acquainted  with 
the  history  of  the  Kuru  race.  0  hero,  I  too  have  heard  from 
Naradaani  other  celestial  Rishis  the  good  deeds  of  your  wise 
ancestors!  I  mys&lf  too,  while  roaming  over  the  whole  earth 
bounded  by  her  belt  of  seas,  witnessed  the  prowess  of  thy 
great  race!  O  Arjuna,  I  have  personal  knowledge  of  thy 
preceptor — the  illustrious  son  of  Bharadwaja — celebrated 
throu";hout  the  three   worlds   for  his   knowledge  of  the  Vedas 


ADIPARVA.  491 

and  fclie  science  of  arms  !  0  thou  tiger  of  the  Kuru  race,  O 
8on  of  Pritha,  I  also  know  Dharma,  Vayu,  Sakra,  the  twia 
Aswinas,  and  Paudii, — these  six  perpetuators  of  the  Kuril 
race, — these  excellent  celestial  and  human  progenitors  of  ye 
all !  I  also  know  that  ye  five  brothers  are  learned  and  higV 
Bouled,  that  ye  are  foremost  of  all  wielders  of  weapons,  that 
ye  are  brave  and  virtnwis  anel  observant  of  vows.  Knowing 
that  your  understandings  and  hearts  are  excellent  and  your 
"behaviour  faultless,  I  have  yet  censured  ye.  For,  O  thou  of 
the  Kuru  race,  it  behoveth  no  man  endued  with  might  of 
arms  to  bear  with  patience  any  ill  usage  in  the  sight  of  hia 
wife  !  Especially  as,  O  son  of  Kuuti,  our  might  increaseth 
dtu-ing  the  hours  of  darkness,  accompanied  as  I  was  by  my 
■wife  I  was  filled  with  wrath  !  O  thou  best  of  vow-observing 
men,  I  have,  however,  been  vanquished  by  thee  in  battle. 
Listen  to  me  as  I  tell  thee  the  reasons  that  have  led  to  my 
discomfiture  I  The  B rahmachary a  is  a  very  superior  mode 
of  life.  Thou  art  in  that  mode  now.  It  is  for  this,  O  Partha, 
that  I  have  been  defeated  by  thee  in  battle  I  0  thou  chastiser 
of  all  foes,  if  any  married  Kshatriya  fight  with  us  in  the 
night,  he  can  never  escape  with  life !  But,  0  Partha,  a. 
married  Kshatriya,  who  is  sanctified  with  Brahma,  and  who 
hath  assigned  the  cares  of  his  state  to  a  priest^,  might  vanquish 
all  wanderers  of  the  night.  O  child  of  Tapati,  men  should, 
therefore,  ever  employ  learned  priests  possessing'  sejf-cotnmand 
for  the  acquisition  of  every  good  luck  they  desire.  That  Brah- 
mana  is  worthy  of  being  the  king's  priest  who. is  accomplished 
in  the  Yedas  and  the  six  branche3  thereof,  who  is  pure  and 
truthful,  who  is  of  virtuous  soul  and  possest  of  self-command. 
That  monarch  becometh  ever  victorious  and  finally  earneth 
heaven  who  hath  for  his  priest  a  Brahmana  conversant  with  the 
rules  of  morality,  who  is  a  master  of  words,  and  who  is  pure 
and  good-behavioured.  The  king  should  always  select  an  ac- 
complished priest  inorder  to  acquire  what  he  hath  not  and  pro- 
tect what  he  hath.  He  v/ho  desireth  his  own  prosperity  should 
ever  be  guided  by  his  priest,  for  he  may  then  obtain  even  the 
whole  earth  surrounded  by  her  belt  of  seas,  O  son  of  Tapati, 
»  kiflg  who  is  v/ilhout  a  Brahmana,  caa  never  acquire  auy 


492  MAHABUARATA. 

laud  by  his  bravery  or  prestige  of  birth  alone  !  Know,  there- 
fore, O  thou  perpetuator  of  the  Kuru  race,  that  that  kingdom 
lasteth  for  ever  in  which  Brahmanas  have  power.'  " 

Thus  ends  the  hundred  and  seventy-secoud  Seetion   ia  the 
Chaitra-ratha  of  the  Adi  Parva. 


Section  CLXXIII. 
(Chaitra-ratha  Parva   continued.) 

"  Arjuna  said,  'Thou  hast  addressed  me  (more  than  once) 
as  Tdpatya.  I  wish  to  know  what  the  precise  signification 
of  this  word  is.  O  virtuous  Gandharva,  being  sons  of  Kunti 
we  are,  indeed,  Kaunteyas.  But  who  is  Tapati  that  we 
should  be  called   TapMya  V  " 

Vaisampayaua  continued,  "  Thus  addressed,  the  Gandhar- 
va recited  to  Dhannnjaya  the  son  of  Kunti  the  (following; 
story  celebrated  in  the  three  worlds. 

"  The  Gandharva   said,  '0   son  of  Pritha,  thou  foremost  of 

all  intelligent  men,  I  will  duly  recite  to  you  in  full  this  charm- 

lug   narration.     O   listen    with   attention   to   what   I    say   in 

explanation  of  why   I  have  addressed  thee  as  Tapatya  !     That 

one  in  heaven  who  pervadeth  by  his  light  the  whole  firmament 

Lad  a  daughter  named  Tapati  equal  unto  himself.     And  Tapati 

the  daughter  of  the  god   Vivaswan   was    the  younger  sister  of 

Savitri,     And  she  was  celebrated  throughout    the  three  worlds 

and  devoted  to  ascetic  penances.  There  was  no  woman  amongst 

the    celestials,  the   Asuras,  the   Yakshas,  the   Rakshasas,  the 

Apsaras,    and    the  Gandharvas,    who    was    equal     to   her  in 

beauty.     Of  perfectly   symmetrical   and   faultless  features,  of 

"black  and  large  eyes,  and  beautiful  attire,   the  girl  was    chaste 

and  exceedingly  well  conducted.     And,  O  Bharata,  seeing  her, 

Savita  (the    Sun)   thought    that   there    was  none  in  the  three 

worlds  who   for  his   beauty^  accomplishments,  behaviour,   and 

learning,  deserved  to    be  her   husband.     Beholding  her  attain 

to  the  age  of  puberty  and,  therefore,  worthy  of  being  bestowed 

on   a   husband,  her   father    knew    no    peace   of  mind,  always 

thinking  of  the  person  he  should    select.     At  that  time,  O  son 

of  Kunti,  Riksha'i  son—thut   bull   amougat   the  Kurus— the 


ADl  PAR7A.  493 

mighty  king  Samvaraua,  was  duly  worshipping  Surya  with 
offers  of  the  Arghya  and  flowery  garlands  and  scents,  and 
with  vows  and  fasts  and  ascetic  penances  of  various  kinds. 
Indeed,  Samvaraua  was  worshipping  the  Sun  coufest  in  all 
his  glory,  with  devotion  and  humility  and  piety.  And  behold- 
ing Saravarana  conversant  with  all  rules  of  virtue  and  un- 
equalled on  earth  for  beauty,  Surya  regarded  him  as  a  fit  hus- 
band for  his  daughter  Tapati.  And,  0  thou  of  the  Kuru  race, 
Vivaswan  then  resolved  to  bestow  his  daughter  on  that  best 
of  kings — Saravarna — the  offspring  of  a  race  of  world-wide 
fame.  As  the  Sun  himself  in  the  heavens  filleth  the  firma- 
ment with  his  splendour,  so  did  king  Samvaraua  on  the  earth 
fill -every  region  with  the  splendour  of  his  good  aciiievements. 
And  as  utterers  of  Brahma  worship  the  Sun  coufest  in  all  his 
glory,  so  did,  O  Partha,  all  men  except  Brahraanas  worship 
Samvarana  !  Blest  with  good  luck  king  Samvaraua  excelled 
Soma  in  soothing  the  hearts  of  friends  and  the  Sun  in  burning 
the  hearts  of  his  foes.  And,  O  Kaurava,  Taj  ana  (Surya)  him- 
self resolved  upon  bestowing  his  daughter  Tapati  upon  king 
Samvarana  who  was  possessed  of  such  virtues  and  accomplish- 
ments. 

"  'Once  on  a  time,  0  Partha,  king  Samvarana,  endued  with 
beauty  of  person  and  immeasurable  prowess,  went  on  a  hun- 
ting expedition  to  the  under-woods  on  the  mountain  breast. 
While  wandering  in  quest  of  deer,  the  excellent  steed  the 
king  rode,  overcome,  0  Partha,  with  hunger,  thirst,  and 
fatigue,  died  on  the  mountains.  Abandoning  the  steed,  the  king, 
O  Arjuna,  began  to  wander  upon  the  mountain-breast  on  foot. 
And  in  course  of  his  wanderings  the  monarch  saw  a  maiden  of 
large  eyes  and  unrivalled  for  her  beauty.  And  that  grinder  of 
hostile  hosts — that  tiger  among  kings — himself  without  a 
companion,  beholding  there  that  maiden  without  a  companion, 
stood  motionless,  gazing  at  her  steadfastly.  For  her  beauty,  the 
monarch  for  some  moments  believed  her  to  be  (the  goddess) 
Sree  herself.  Next  he  regarded  her  to  be  the  embodiment  of 
the  rays  emanating  from  the  Sun.  In  splendour  of  body  she 
resembled  a  flame  of  fire,  though  in  benignity  and  loveliness 
ehe   resembled  a  spotless  digit   of  the   moon.     And   standing 


494!  MAHABHARATA. 

on  the  raouutaiu  breast  the  black-eyed  maiden  appeared  like- 
a  bright  statue  of  gold.  And  the  mountain  itself  with  its 
creepers  and  plants,  in  consequence  of  the  beauty  and  attire 
of  that  damsel,  seemed  to  be  converted  into  gold.  And  the 
sight  of  that  maiden  inspired  the  monarch  with  a  contempt  for 
all  women  that  he  had  seen  before.  And  looking  at  her,  the 
king  regarded  his  eye-sight  truly  blessed.  Nothing  the  king 
had  seen  from  the  day  of  his  birth  could  equal,  he  thought,  the 
beauty  of  that  girl.  And  the  king's  heart  and  eyes  were  capti- 
vated by  that  damsel,  as  if  they  were  bound  in  ropes,  and  he 
remained  rooted  to  that  spot,  deprived  of  his  senses.  And  the 
monarch  thought  that  the  artificer  of  so  much  beauty  had 
created  it  only  after  churning  the  whole  world  of  gods,  Asu- 
ras,  and  human  beings.  Entertaining  these  various  thoughts, 
king  Samvarana  regarded  that  maiden  unrivalled  in  the  three 
worlds  for  wealth  of  beaut}'. 

"'And  the  monarch  of  pure  descent,  beholding  the  beautiful 
maiden,  was  pierced  with  Kama's  shafts  and  lost  his  peace  of^ 
mind.  And  burnt  by  the  strong  flame  of  desire  the  king  asked 
that  charming  maiden,  still  innocent  though  in  her  full  youth, 
saying, — 0  thou  of  tapering  thighs,  who  art  thou  and  whose  ? 
Why  also  dost  thou  stay  here  ?  0  thou  of  sweet  smiles,  why 
dost  thou  wander  alone  in  these  solitary  woods  ?  Of  every  fea- 
ture perfectly  faultless,  and  decked  in  every  ornament,  thou 
seemest  to  be  the  coveted  ornament  of  these  ornaments  them- 
selves !  Thou  seemest  not  to  be  of  celestial  or  Asura  or  Yaksha 
or  Rakshasa  or  Naga  or  G  indharva  or  human  origin.  O  excel- 
lent lady,  the  best  of  women  that  I  have  seen  or  heard 
of,  would  not  come  up  to  thee  in  beauty.  0  thou  of  hand- 
some face,  at  sight  of  that  face  of  thine,  lovelier  than  the 
moon  and  furnished  with  eyes  like  lotus-leaves,  the  god  of 
desire  is  grinding  me  ! — 

"  'Tiuis  did  king  Samvarana  address  that  damsel  in  the 
forest.  She,  however,  spoke  not  a  word  unto  the  monarch 
burning  with  desire.  Instead,  like  lightning  in  the  clouda, 
that  large-eyed  maiden  quickly  disappeared  in  the  very  sight 
of  the  wishful  monarch.  The  king  then  wandered  through 
the  whole  forest  like   one  out  of  his  senses   in  search  of  that 


ADIPARTA.  495 

girl  of  eyes  like  lotus-leaves.  And  failing  to  find  her,  tliat  best 
of  monarchs  indulged  in  copious  lamentations,  and  for  a  time 
stood  motionless  in  grief.'  " 

Thus  ends  the  hundred    and  seventy-third  Section    in   the 
Ohaitra-ratha  of  the  Adi  Parva. 


Section  CLXXIV. 

(  Chaitra-ratha  Parvd  continued.  ) 

"  The  Gandharva  continued,   'When  that  maiden  disappear- 
'©d,  that  feller  of  hostile  ranks,  deprived  of  his  senses  by  Kama, 
himself  fell    down   on   the   earth.     And   as    the    monarch  fell 
down,  that   maiden    of  sweet    smiles   and  swelling  and  round 
hips  appeared  again    unto    him.     And  smiling  sweetly,  Tapati 
^aid  unto  that   perpetuator    of  the   Kuru    race   these  honeyed 
words  : — Rise,   Riae,  O  thou    oppressor   of  all  foes !     Blest  be 
thou,  it  behoveth  thee  not,  O  thou  tiger  among  kings,  to  lose 
thy  reason,  celebrated  as   thou  art   in  the  world  ! — Addressed 
•in  these    honeyed  words,  the    king  opened    his  eyes  and  saw 
before  him  that  same  girl  of  swelling  hips.     The  monarch  who 
was    burning    with  the    flame   of  desire    then    addressed    that 
black-eyed    damsel    in  accents  "weak  with  emotion,  and  said, — 
Blest  be  thou,  0  excellent  woman  of  black   eyes  !     Burning  as 
I  am  with    desire   and  paying    thee   court,  O  accept  me  !     My 
life  is  ebbing   away.     O  thou   of  large  eyes,  for  thy  sake  it  is, 
O    thou  of  the  filaments   of  the  lotus,  that  this    Kama  inces- 
santly pierceth    me  with  his  keen    shafts   without   stopping  for 
a  moment.     O  amiable    and    cheerful   giil,  I  have    been  bitten 
by  Kama  who  is  even  like  a  venomous  snake.     0  thou  of  swell- 
ing and  large  hips,  have  mercy    on  me  j     O   thou  of  iiandsome 
and  faultess  features,  O  thou  of  face  like  unto  the    lotus  or  the 
moon,  O  thou  of  voice  sweet  as    that  of  singing  Kinnaras,  my 
life  now  depends  on    thee  !     Without    thee,  O  timid    one,  I  am 
unable  to  live  !     O  thou  of  eyes  like  lotus-leave^,  this  Kama  is 
piercing  me  incessantly.  O  large-eyed  girl,  be  merciful  unto  me  ! 
It  behoveth  thee  not,  O  black-eyed    maid,  to   cast  me  off.     O 
handsome  girl,    it  behoveth  thee  to  relieve  me  from  such  afflic- 
tion, by  giving  m  e  thy  love!    At  the  first  sight   thou  hast  at- 


496  MAHAP.HARATA. 

tracted  ray  heart.  My  miud  wandereth  !    Beholding  thee  I  like 
not  to  cast  my  eyes  on  any  other  woman  !     Be    merciful,  I  am 
thy  obedient  slave,  thy   adorer  !     0  accept  me  !     O   beautiful 
lady,  O  large-eyed   girl,  at   sight   of  thee,  the   god   of  desire 
hath  entered  my  heart  and   is  piercing  me  with  his   shafts.     O 
thou  of  lotus  eyes,  the  flame  of  desire  burneth  within  me  !     O 
extinguish  that  flame  by  throAving  on  it  the  water  of  thy  love  ! 
O  beautiful  lady,  by  becoming  mine  pacify  thou  the  irrepress- 
ible god  of  desire  who  hath  appeared  here  armed  with  his  dead- 
ly bow  and  arrows  and  who  i)ierceth  me  incessantly  with  those 
keen  shafts  of  his  !     O  thou  of  the  fairest  complexion,  wed  me 
according    to    the    Gandharva    form,  for,  O    thou   of  tapering 
hip3,  of  all  forms   of  marriage   the  Gandharva  hath   been  said 
to  be  the  best ! — ' 

"  The  Gandharva  continued,  'Hearing   these    words  of  the 
monarch,  Tapati,  answered, — 0  king,   I  am  not  the  mistress  of 
ray  own  self  !     Know  that  I  am  a  maiden  ruled  by  her  father  ! 
If  thou  really  entertainest  an   affection    for  me,    demand  me  of 
my  father !  Thou  sayest,  0  king,  that  thy  heart  hath  been  rob- 
bed by  me.  But  thou  also  hast,  at  first  sight,  robbed  me  of  my 
heart !  I  am  not  the  mistress  of  my  body.  Therefore,    O  best  of 
kings,  I  do   not   approach    thee.     Women  are   never   indepen- 
dent.    What  girl   is  there    in  the  three  worlds  who  would  not 
desire  thee  for  husband,  kind   as  thou   art  unto  all  thy  depen- 
dents  and    born   as    thou     art   in   a  pure   race  ?      Therefore 
when  the   opportunity   comes   ask   my  father  Aditya   for   my 
hand,    with    worship,    ascetic    penances,    and    vows!     If  my 
father    bestoweth   me   upon   thee,  then,  O  king,  I  shall  ever 
be  thy   obedient   wife  !     My   name   is   Tapati,  and  I   am  the 
younger   sister   of  Savitri,  and    the    daughter,     O   thou   bull 
of    the   Kshatriya   race,    of    Savita   the   illuminator   of    the 
universe. — '  " 

Thus   ends   the  hundred  and  seventy-fourth  Section  in  the 
Chaitra-ratha  of  the  Adi   Parva. 


Section  CLXXV. 

(Chaitra-ratha  Parca  continued.) 

"  The  Gandharva  contiaue<l,  'Saying  this,    Tapati  of  fault- 
less   features    ascended    the    skies.     The    monarch,  upon    this, 
again  fell  down    on    the    earth.     His   ministers   and   followers 
searching    for   hira    throughtout    the    forest  at  last  came  upon 
him  lying  in  that  solitary  spot.     And    beholding  that    excellent 
king,  that  mighty  bowman,  thus   lying  forsaken  on  the  ground 
like  a  rainbow   dropped    from  the    firmament,  his  minister-in- 
chief  became   li'/e   one  burnt  by  a  flame  of  fire.     And   advan- 
cing hastily  with  affection   and  respect,  the  minister  raised  the 
best  of  monarchs  lying  prostrate  on  the  ground  deprived  of  his 
senses  by  desire,  like  a  father  raising  the  fallen  form  of  his  son. 
Old   in  wisdom    as  in  age,  in  achievements  as  in    politics,  the 
minister,  after   having  raised   the    prostrate  monarch,  became 
easy.     And   addressing  the   king  in  sweet  words  that  were  also 
for  his  good,  said, — Blest    be   thou,  O   sinless  one !     Fear  not, 
O  thou  tiger  among  kings  1 — The    minister    thought   that  the 
monarch  had  been  lying  on  the  ground  overcome  with  huno-fv, 
thirst,  and  fatigue, — he    who  was    the   great    feller   of  hostile 
ranks  in  battle.     The    old    man    then    sprinkled   the  crownlesa 
head  of  the   monarch    w'.th    water    that  was  cold  and  rendered 
fragrant  with  lotus  leaves.     Slowly  regaining  his  consciousness, 
the  mighty  monarch  sent   away  all  his  attendants  with  the  ex- 
ception of  his  minister  alone.     And  alter  those  attendants  hatl 
retired  at  his  command,  the  king  sat  upon  the   mountain  breast. 
Purifying     himself  duly,     the    king   sat   upon   that   chief    of 
mountains,  and  with  joined  hands  and  upturned  face,  began  to 
worship  the  Sun.     And  king  Samvarana,  the  smiter  of  all  foe?? 
also  thought  of  his  chief  priest  Vashishta — that  best  of  Rishis. 
And  after    the    king  had  staid  thus    on  the  same  spot  day  and 
night   without    intermission,     the    Brahmaua   sage    Vashishta 
came  there   on   the  twelfth  day.     And  the  great  Ri.-shi,    of  soul 
under   perfect   command,  knew   at    once  by    his  ascetic  power 
that   the    monarch    hal    lost     his    senses    in     consequence    of 
Tapati.     And  that  virtuous  and  best  of  Munis,  as   soon   as   he 
knew  this,  desirous  of  benefiting   the  monarch    ever  observaut 

(J3 


498  MAHABHARATA, 

of  VOWS,  ailJressed  him   and  gave   him  ever}'  assurance.     And 
the   illustrious   Rislii,    in    the   very    sight    of    that   monarch 
ascended  upwards   to   interview    the    Sun,   himself  po^sessiug 
the  splendour   of  that  luminary.     Aul  the  Brahmana  then  ap- 
proached with   joined   hands  the    god  of  a  thousand  rays   and 
represented   himself    cheerfully    unto  him,  saying, — I  am  Va- 
shishta. — Then  Vivaswan  of  great   energy  said  unto  that  best 
of  Rishis, — Welcome  art   thou,  0  great  Rishi !     Tell  me  what 
is   in    thy    mind.     0   thou    of    great  good    fortune,  whatever 
thou  demandest   from   me,  O  thou    foremost  of  eloquent  men, 
I  will  confer  on    thee,  however   difficult   it  may  be   for  me  ! — 
Thus  addressed  by  the   San,  the  Hishi  of  great   ascetic  merit, 
bowing    unto    the  god  of  light,  replied,  saying, — O  Vivavasu, 
this  thy  daughter   Tapati,   the  younger  sister  of  Savitri,  I  ask 
of  thee  for  Samvaraua  !     That   monarch  is  of  mighty  achieve- 
ments,   conversant   with   virtue,   and   of  high   soul.     O   thou 
wanderer  of  the   firmament,  Samvarana    will   make  a  worthy 
husband   for   thy  daughter ! —  Thus   addressed   by   the  Rishi, 
Vivakara,  resolved  upon  bestowing  his   daughter  upon  Samva- 
rana, saluted  the  Rishi  and  replied  unto  him  saying, — 0  Muni, 
Samvarana   is   the   best   of    monarchs,  thou   art    the    best   of 
Rishis,  and   Tapati  is  the  best  of  women.     What  can  be  done, 
therefore,  but  to  bestow  her  on  Samvarana? — Saying  this,  the 
god  Tapana  himself  gave  his  daughter  Tapati  of  every   feature 
perfectly  faultless  unto  the  illustrious   Vashishta   for   bestowal 
wpon  Samvarana.     And  the  great  Rishi   then  accepted  the   girl 
Tapati,  and   taking   leave  of  the  Sun   came  back  to  the    spot 
where  that  bull  amongst  the  Kurus  of  celebrated  achievements 
was.  And  king  Samvarana,  possest  by  Kama  and  with  his  heart 
fixed  on  Tapati,  beholding  that  celestial  maiden  of  sweet  smiles 
led    by    Vashishta,  became   exceedingly  glad.     And    Tapati  of 
fair  eyebrows    came   down  from  the  firmament  like   lightning 
from   the   clouds  dazzling  the  ten  points  of  heaven.     And  the 
illustrious   Rishi    Vashishta  of  pure  soul  approached  the  mon- 
arch  after   the   latter's   twelve    nights'   vow  Avas  over.     It  was 
thus  that  king  Samvarana  obtained   a  wife,   after   having  wor- 
shipped with  ascetic   penances   the   propitious   lord  Vivaswan, 
by  the  help  of  Vushishta's  (ascetic)  power,  And  Samvaraua-tha^ 


ADlPARVA.  499 

hnW  among   men — with  dac    rites   took    Tapatl's  hand  on  thafe 
mountain  breast   which   was   resorted  to  by  the   celestials  and 
the  Gandharvas,     And  the   royal   sage,  with  the  permission  of 
Vashishta,  desired    to    sport   with    his   wife  on  that  mountain. 
And  the  king  caused  Vashishta  to  be  proclaimed  his  regent  in 
his  capital  and  kingdom,  in  the  woods  and  gardens.     And  bid- 
ding farewell  unto    the  monarch,  Vashishta  left  him  and  went 
away.     And  Samvarana  sported  on  that  mountain  like  a  celes- 
tial.    And  the  monarch  sported  with  his  wife  in  the  woods  and 
the  under-woods  on  that  mountain  for  full  twelve  years.  And,  O 
thou  best  of  the  Bharatas,  the  god  of  a  thousand   eyes  poured 
no  rain  for  tv/elve  years  in    the    capital    and  kingdom  of  that 
monarch.     Then,  O   thou  oppressor  of  all  enemies,  when   that 
season   of  drought   commenced,    the   people   of  that  kingdom 
as  also  the  trees   and    lower   animals   began    to  die  fast.     And 
during  the  continuance  of  that   dreadful  drought,  not  even  a 
drop  of  dew  fell  from  the  skies  and  no  corn   was  grown.     And 
the   inhabitants   in   despair,  afflicted  with    the  fear  of  hunger, 
left  .their   homos   and   fled   away   in  all   directions.     And  the 
famished  people  of  the  capital  and  the    country  began  to  aban- 
don their  wives  and  children  and  grew  reckless  of  one  another. 
And  the  people  being  afflicted  with   hunger,  without  a   morsel 
of  food,    and    reduced    to   skeletons,  the   capital   looked   very 
much  like    the   city  of  the    king   of  the  dead  filled  only  with 
ghostly  beings.     And    beholding  the  capital  reduced  to  such  a 
state,  the  illustrious  and  virtuous  and  best  of  Rishis — Vashish- 
ta— resolved  upon  applying  a  remedy.     And  the  Rishi  brought! 
back  into  the  city  that  tiger  among  kings — Samvarana — along 
with  his  wife,  after    he   had  passed  so  long  a  period  in  solitude 
and  seclusion.     And   after  the   king  had   entered  his  capital, 
things  became    as  before.     For    when    that  tiger  among  kino-s 
Game  back  to  his  own,  the  god  of  a  thousand  eyes — the  slayer 
of  Asuras — poured  rain   in   abundance     and   caused   corn    to 
grow.     And  revivified    by  that  foremost  of  monarchs  of  virtu- 
ous soul,  the  capital  and  the  country  became  glad  with  exceed- 
ing joy.     And    the   monarch    with    his  wife   Tapati  once  more 
performed  sacrifices  for    twelve  years,  like  the    lord  Inira  per- 
iorming  sacrifices  with  his  wife  fcJhachi,' 


500  MAnABHARATA, 

"  The  Gandharva  contlnuel,  'This,  O  Partha,  is  the  history 
of  Tapati  of  old,  tlie  daughter  of  Vivaswan !  And  it  is  for 
her  that  thou  art  Tdpatya  !  King  Samvarana  begat  upon 
Tapati  a  son  named  Kuru  who  was  the  foremost  of  ascetics. 
Born  in  the  race  of  Kuru,  thou  art,  0  Arjuna,  to  be  called 
Tdpatya  /'  " 

Thus  ends  the  hundred  and  seventy-fifth  Section  in  the 
Chaitra-ratha  of  the  Adi  Parva. 


Section  CLXXVI. 
(Chaitra-ratha  Parva  Continued.) 

Vaisampayana  said,  "  That  bull  among  the  Bharatas — Ar- 
juna— hearing  these  words  of  the  Gandharva  was  inspired  with 
a  feelinof  of  devotion  and  stood  confest  like  the  moon  in  full. 
And  that  mighty  bowman — that  foremost  of  the  Kurus — 
having  his  curiosity  greatly  excited  by  what  he  bad  heard  of 
Vashishta's  ascetic  power,  asked  the  Gandharva,  saying.  'I 
desire  to  hear  of  the  Rishi  whom  thou  hast  mentioned  as 
Vashishta.  O  tell  me  in  full  about  him  !  0  chief  of  tiie  Gan- 
dharvas,  tell  me  who  this  illustrious  Rishi  was  who  was  tlie 
priest  of  our  forefathers !'  The  Gandharva  replied,  'Vashish- 
ta is  Brahma'jri  spiritual  son  and  Arandhati's  husband.  Ever 
difficult  of  being  conquered  even  by  the  immortals.  Desire, 
and  Wrath,  conquered  by  Vashisiita's  ascetic  penances,  used 
to  shampoo  his  feet.  Though  his  wrath  was  excited  by  Viswa- 
mitra's  offence,  that  high-souled  Rishi  did  not  yet  exter- 
minate the  Kaushikas  (the  tribe  whose  king  Viswamitra  was). 
Afflicted  at  the  loss  of  his  sons,  as  if  powerless  though  fully 
capable,  he  did  not  do  any  dreadful  deed  for  the  destruction  of 
Viswamitra-  Like  the  ocean  transorressing  not  its  continents, 
Vashishta  transgressed  not  (the  lawsof)Yama  for  bringing  back 
his  lost  children  from  the  domains  of  the  king  of  the  dead. 
It  was  by  obtaining  that  illustrious  one  who  l^ad  conquered  his 
own  self  that  Ikshaku  and  other  great  monarchs  acquired  the 
Avhole  earth.  And,  O  prince  of  the.  Kuru  race,  it  was  by 
obtaining  as  their  priest  Vashishta — that  best  of  Rishis — that 
those   motidic'iti   performed,   many   graud   sacrifices,     And,    O 


ADl  PARVA.  501 

tliou  best  of  the  Panelavas,  that  Brahmana  Rishi  assisted  those 
mouarchs  in  the  performance  of  tlieir  sacrifices  like  Vrihaspati 
himself  assisting  the  immortals.  Therefore,  look  ye  for  some 
accomplished  and  desirable  Brahmana  conversant  with  the 
Vedas  and  in  whose  heart  virtue  prevaileth,  to  be  3-our  priest! 
A  Kshatriya  of  good  lineage,  desirous  of  extending  his  (domi- 
nions by  conquering  the  earth,  should,  O  Partha,  first  appoint 
a  priest!  He  who  is  desirous  of  conquering  the  earth  should 
have  a  Brah'jaana  before  him.  Therefore,  O  Arjuna,  let  some 
accomplished  ani  learned  Brahmana,  having  his  senses  under 
complete  control  and  conversant  with  Dharma,  Artlia  and 
Kama,  be  your  priest !'  " 

Thus    enls    the   hundred    and  seventy-sixth  Section  in  the 
Chuitra-ratha  of  the  Adi  Parva. 


Section  CLXXVII. 
(  ChaUra-ratha  Parva  continued.  ) 

Vuisampayana  continued,  "Hearing  this,  Arjuna  said,  '0 
Gandharva  whence  arose  the  hostility  between  Viswamifra 
and  Vashishta  both  of  whom  dwelt  in  a  celestial  henuittage  ? 
O,  tell  us  all  about  it.' 

"  The  Gandharva  replied,  '0  Partha,  the  story  of  Vashishta 
is  regarded  as  a  Purana  in  all  the  three  worlds.  Listen  to 
me  as  I  recite  it  fully  !  There  was,  in  Kanyakuvja,  O  thou 
bull  of  the  Bharata  race,  a  great  king  celebrated  throughout 
the  world  named  Gadhi  the  son  of  Kushika.  And  the  virtu- 
ous Gadhi  had  a  son  named  Viswamitra — that  grinder  of  all 
foes — possessing  a  large  army  and  many  animals  and  vehicles. 
And  Viswamitra  accompanied  by  his  ministers  used  to  roam 
in  quest  of  deer  through  deep  woods  and  over  picturesque 
marshes,  killing  deer  and  wild  boars.  And  once  on  a  time 
while  out  in  qtiest  of  deer,  the  king  was  weak  with  exertion 
and  thirst.  And  the  monarch  arrived  in  that  state  at  the 
asylum  of  Vashishta.  And  the  blessed  and  illustrious  Rishi 
beholding  him  arrive  reverenced  with  his  homage  that  best  of 
men  king  Viswamitra.  And,  O  Bharata,  the  Rishi  saluted  the 
monarch   by    offering   him   water   to   wash   his    feet,  and  tho 


50^  MAHABilAHATA. 

ArgJuja,  and  water  to  wash  his  face,  and  wild  fruits,  and  clarr- 
fied  butter.  For  the  illustrious  E.islii  had  a  cow  yielding 
everything  that  was  desired  of  her.  And  when  she  was  ad- 
dressed,— 0  give, — she  ever  yielded  the  article  that  was  sought. 
And  she  yielded  various  fruits  and  corn  both  wild  and  grown 
in  gardens  and  fields,  and  milk,  and  many  excellent  nutritive 
"viands  filled  v/ith  the  six  different  kinds  of  juice  and  like  unto 
nectar  itself,  and  various  other  kinds  of  enjoyable  things, 
O  Arjuna,  of  ambrosial  taste,  for  drinking  and  eating,  and  for 
lapping  and  sucking,  and  also  many  precious  gems  and  robes 
of  various  kinds.  And  with  these  desirable  objects  in  profu- 
sion the  monarch  was  worshipped.  And  with  his  ministers 
and  troops  the  king  became  highly  pleased.  And  the  monarch 
wondered  much  beholding  tliat  cow  with  six  elevated  limbs, 
ani  beautiful  flanks  and  hips,  anlfive  limbs  that  v/ere  broad,, 
and  eyes  prominent  like  those  of  the  frog,  and  of  beauti- 
ful size,  high  udders,  faultless  make,  straight  and  upraised  ears, 
handsome  horns,  and  well-developed  head  and  neck. 

"  And,  O  prince,  the  son  of  Gadhi,  gratified  with  every- 
thing and  applauding  the  cow  named  Nandini,  addressed  the 
Rishi  saying — O  Brahmana,  O  groat  Muni,  give  me  thy  Nandini 
in  exchange  for  ten  thousand  kine  or  my  kingdom  either. 
Enjoy  thou  my  kingiom  (giving  me  thy  cov;:)  ! — 

"  'Hearing  these  words  of  Viswamitra,  Vashishta  said, — Q 
sinless  one,  this  cow  hath  been  kept  by  me  for  the  sake  of 
the  gods,  guests,  and  the  Pltris,  as  also  for  my  sacrifices.  I 
cannot  give  thee  this  Nandini  in  exchange  for  even  thy  king* 
(lorn  ! — Viswamitra  replied, — I  am  a  Kshutriya,  but  thou  art 
a  Brahmana  devoted  to  asceticism  and  study.  Is  there  any 
energy  in  Brahmanas  who  are  peaceful  and  who  have  their 
souls  under  perfect  command  ?  When  thou  givest  me  not  what 
I  desire,  in  exchange  evan  for  ten  thousand  kine,  I  will  nofe 
abandon  the  practices  of  ray  order.  I  will  take  thy  cow  even 
by  force  ! — Vashishta  said, — Thou  art  a  Kshatriya  endued  with 
might  of  arms  !  Thou  art  a  powerful  monarch  !  0  do  in  haste 
what  thou  desiresfc,  and  stop  not  to  consider  its  propriety.' — 

"  The  Gandharva  continued,  'Thus  addressed  by  Vashishta; 
Viswamitia;  O  Partha,  then  forcibly  seized  Naudini— that  cow 


ADl  PARVA.  503 

{white)  as  the  swan  or  the  moon — and  attempted  to  take  her 
a\Yay,  afflicting  her  with  stripes  auJ  persecuting  her  otherwise. 
The  innocent  Nandini  then  began,  O  Partha,  to  low  piteousl}', 
and  approaching  the  ilhidtrious  Vashishta  stood  before  him  with 
uiDlifted  face.  And  though  persecuted  very  cruelly  she  refused 
to  leave  the  Rishi's  asylum. 

•'  'Beholding  her  in  that  plight,  Vashishta  said, — O  amiable 
one,  thou    art  lowing    repeatedly  and   I  hear  thy  cries !     But, 
O  Nandini,  even   Viswamitra   is  taking    thee   away  by  furce 
What  can  I  do  in  this  matter  !   I  am  a  forgiving  Brahmana ! — ' 
"  The   Gandharva    continued,  'Then,  O    thou    bull   of  the 
Bharata   race,    Nandini,    terrified    at   sight   of    Viswamitra's 
troops   and   alarmel    by  Viswamitra   himself,  approached  the 
Rishi  still  closer.     And    she  said, — O  illustrious  one,  why  art 
thou  so  inlitferent    to  my  poor   self  afflicted    with   the  stripes 
of  the  cruel  troops  of    Viswamitra    and  crying  so  piteously  as 
if  I  am  masterless  ? — Hearing  even    these  Avords  of  the  crying 
and  persecuted  Nandini,  the   great   Rishi  lost  not  his  patience 
nor  departed  from  his    vow  of  forgiveness.     And  he  replied, — ■ 
The  Ksiiatriya's  might  lay  in  personal  prowess,  the  Brahmana's 
in    forgiveness.     And   because   I  cannot   cast    off  forgiveness, 
go  thou,  O    Nandini,  if    thou   choosest ! — Nandini   answered, 
— 'Castest   me  away,    O   illustrious     one,     that    thou   snyest 
so  ?     If  thou  dost  not  cast  me    off,  I  cannot,  O  Brahmana,  be 
taken  away  by  force. — Vashishta  said, — 0  lucky   one,  I  do  not 
cast    thee    off!     Stay,  if  thou    canst!     O    yon.ler   is   thy  calf, 
tied  with  a  stout  cord,  and  even  now  being  weakened  by  it  ! — ' 
"  The  Gandharva  continued,  'Then   that  cow  of  Vashishta, 
hearing  the    word    Stay,  raising  her    head  and  neck  upwards, 
became  terrible  to  behold.     With  eyes  red  in  anger   and   low- 
ing repeatedly,  that   cow  .then   attacked    Viswamitra's  troops 
on  all    sides.     Afflicted    with  their    stripes  and  running  hither 
and  thither  with  those    red  eyes  of  hers,  her  wrath   increased. 
Blazing  Avith  anger,  she   soon    became    terrible   to  behold  like 
unto    the    Sun   in    his    mid-day  glory.     And  from  her  tail  she 
began  to  rain  siiowers  of  burning  coals  all  around,     i^ndsome 
moments   after,  from    her    tail    she    brought    forth  an  army  of 
Ptilhavas  ;  and  from  her  udders,  of  Diavidas  and  Shakas ;  and 


SOnfc  MAHABHARATA, 

from  hev  womb,  of  Yavanas;  and  from  her  dung,  of  Shavaras ; 
and  from  her  urine,  of  Kanchia,  and  from  her  sides,  of  Shavaras 
again.  And  from  the  froth  of  her  mouth  came  out  hosts  of 
Paundras  and  Klratas,  Yavanas  and  Singhalas,  and  the  bar- 
barous tribes  of  Khasas  and  Chivukus  and  Pulindas  and 
Chins  and  Huns  with  Kerulas,  and  numerous  other  Mlech- 
chas.  And  that  vast  army  of  Mlechchas  in  various  uniforra3 
and  armed  with  various  weapons,  as  soon  as  it  sprang  into 
life,  deploying  in  the  very  sight  of  Viswamitra,  attacked  that 
monarch's  soldiers.  And  so  numerous  was  the  Mlechcha  host 
that  each  particular  soldier  of  Viswamitra  was  attacked  by 
bands  of  five  or  seven  of  their  enemies.  And  assailed  with 
a  mighty  shower  of  weapons,  Viswamitra's  troops  broke  and 
fled  panic-stick  en  in  all  directions,  in  his  very  sight.  But,  O 
bull  of  the  Bharata  race,  the  troops  of  Vashishta,  though  ex- 
cited with  wrath,  took  not  the  life  of  any  of  Viswamitra's 
troops.  N.indiiii  simply  caused  the  monarch's  army  to  be 
routed  and  driven  off.  And  driven  (from  the  asylum;  fall 
twenty-seven  miles,  panic-stricken  they  shrieked  aloud  and 
beheld  not  any  one  who  could  protect  them.  And  Viswamitra 
beholdingr  this  wonderful  feat  which  resulted  from  Bralimana 
prowess,  became  disgusted  with  Kshatriya  prowess  and  said, — 
O  fie  on  Kshatriya  ju'owess  !  Brahma  prowess  is  true  prowess  ! 
In  judging  of  strength  and  weakness,  I  see  that  asceticism 
is  true  strength. — And  saying  this,  the  monarch,  abandoning 
his  large  domains  and  regal  splendour  and  turning  his  back 
upon  all  pleasures,  set  his  mind  on  asceticism.  And  crowned 
with  success  in  asceticism  and  filling  the  three  worlds  with 
the  heat  of  his  ascetic  penances,  he  afflicted  all  creatures  and 
finally  became  a  Brahmana.  And  the  son  of  Kushika  at  last 
drank  Soma  with  Indra  himself  (in  the  heavens).'  " 

Tiius  ends  the  hundrei  and  seventy-seventh  Section  in  the 
Chaitra-ratha  of  the  Adi  Parva. 


Section  CLXXVIII. 

(  Chaitra-ratha  Parvd  continued.  ) 

"  The  Gandharva  continued,  'There  was,  0  Partha,  a  kino- 
in  this  world,  of  name  Kalmashpada.     And  he  was  of  the  race 
of  Ikshaku  and    was    unequalled  on    earth   for  prowess.     One 
day  the  king  went  from  his  capital  into  the  woods  for  purposes 
of  hunting.     And   that   grinder   of  all    foes    pierced  (with  his 
arrows)  many  deers  and  wild  boars.     And  in  those   deep  woods 
the  king  also  slew  many  rhinoceroses.     And   engaged   in  sport] 
for  some    length    of  time    the    monarch   became    very   much 
fatigued,  and  at  last  gave  up  the  chase  desiring  to  rest  awhile. 
'The  great   Viswamitra   endued   with  energy  had,  a  little 
time  before,  desired  to  make   the  monarch  his   disciple.     And 
as  the  monarch,  afflicted  with  hunger  and  thirst,  was  proceed- 
ing through  the  woods,  he  met  that  best  of  Rishis — the  illus^ 
trious  son  of  Vashishta — 3oming~  along  the    same  path.     And 
the  king,  ever  victorious  in  battle,  saw  that  Muni  bearincr  the 
.name   of  Shaktri — that   illustrious  perpetuator  of  Vashishta'^ 
race — the  eldest  of  the    high-souled  Vashishta's   hundred  sons 
— coming  along  an  opposite  direction.     And  the  king,  behold-- 
ing  him,  said, — Stand  out  of  oivr  luay.     The  Rishi  addressing 
the  monarch  in  a  CDUciliatory    manner  said    unto  him  sweetly, 
— O  king,  this  is  my  way.     This    is  the  eternal  rule   of  mora- 
lity indicated  in    every  treatise    on  duty  and  religion    that  a 
king  should  ever  yield  the  way   to  Brahmanas. — Thus  did  thew 
address   each   other   respecting    their   right  of    waj-.     StaiK^ 
aside,  Stand  aside,  were  the  words  they  said  unto  each  other* 
And  the  Rishi  who  was   in  the    right    did  not  yield.     Nor  did 
the  king  yield  to  the    Muni,  from  a  sense   of  pride  and  ano-er. 
And  that  best  of  mouarchs,  enraged  at  seeing  the  Rishi  refuse 
to  yield  him  way,  acting  like  a  Rakshasa   struck  him  with  his 
whip.     Thus  whipped    by    the  monarch,  that  best  of  Rishis — 
the    son   of  Vashishta    was    depri^red  by    anger    of  his  sensea 

and  speedily  cursed    that    first  of  monarchs.     And  he   said, 

O  thou  worst  of  kings,  since  thou  persecutest  like  a  Rakshasa 
au  ascetic,  therefore  shalt   thou,  from  this  day    be  a  Rakshasa 


50G  KAHAEHARATAi 

eating  of  human  flesh.  Go  hence,  thou  worst  of  kings !  Thou 
shalt  wander  over  the  earth,  affecting  human  flesh  !'  Thua 
did  that  Rishi  Shaktri  endued  with  great  prowess  speak  unto 
king  Kahnashpada.  At  this  time  Viswamitra,  between  whom 
and  Vashishta  there  was  a  dispute  about  the  discipleship  of 
king  Kalmashpada,  approached  the  place  where  that  monarch 
and  Vashishta's  son  were.  And,  O  Partha,  that  Rishi  of  severe 
ascetic  penances,  Viswamitra  of  great  energy,  approached 
the  pair  (knowing  by  his  spiritual  insight  that  they  were 
thus  quarreling  with  each  other).  And  after  the  curse  had 
been  pronounced,  that  best  of  monarchs  knew  that  Rishi  to 
Ibe  Vashishta's  son  and  equal  uuto  Vashishta  himself  in  energy. 
And,  0  Bharata,  Viswamitra,  desirous  of  benefiting  himself, 
remained  in  that  spot,  concealed  from  the  sight  of  both  by 
making  himself  invisible.  Then  that  best  of  monarchs,  thus 
cursed  by  Shaktri,  desiring  to  propitiate  the  Rishi  began  to 
humbly  court  him.  And,  O  thou  best  of  the  Kurus,  Viswa- 
mitra ascertaining  the  dis[)Osition  of  the  king  (and  fearing 
that  the  difference  might  be  made  up)  ordered  a  Rakshasa  to 
enter  the  body  of  the  king.  And  a  Rakshasa  of  name  King- 
kara  then  entered  the  monarch's  body,  obedient  to  Shaktri's 
curse  and  Viswamitra's  command.  And  knowing,  0  thou 
oppressor  of  all  enemies,  that  the  Rakshasa  had  possessed  the 
monarch,  that  best  of  Rishis,  Viswamitra,  then  left  the  spot 
and  went  away. 

'Shortly  after,  O  Partha,  the  monarch  having  been  possesb 
by  the  Rakshasa  and  terribly  afflicted  by  him,  lost  all  his 
senses.  At  this  time  a  Brahraana  beheld  the  king  in  those 
woods.  And  afflicted  with  hunger  that  Brahman  a  begged 
of  the  king  some  food  with  meat.  The  royal  sage — Kalmash- 
pada— that  cherisher  of  friends — answered  the  Brahmana,  say- 
ing,— Stay  thou  here,  0  Brahmana,  for  a  moment!  Return- 
ing I  will  give  thee  whatever  food  thou  desirest. — Having  said 
this,  the  monarch  went  away,  but  the  Brahmana  continued  to 
stay  there.  The  high-minded  king,  having  roved  for  sometime 
at  pleasure  and  according  to  his  wishes,  at  last  entered  his 
inner  a  artments.  Then  wakinof  at  midnight  and  remember- 
iug   hi$  promise,    he    summoned   his   cook   and    told   him  of 


ADI  PAR?A.  507 

his  promise  unto  the  Brahmana  staying  in  the  forest.  And  he 
commanded  him,  saying, — Hie  thee  to  that  forest.  A  Brah- 
mana waiteth  for  me  in  hope  of  food.  Go  and  entertain  him 
with  food  raixei  with  meat. — ' 

"  The  Gandharva  continued,  'Thus  commanded,  the  cook 
went  out  in  search  of  meat.  And  distressed  at  not  having' 
found  any,  he  informed  the  king  of  his  failure.  Tlie  monarch, 
however,  possest  as  he  was  by  the  Rakshasa,  repeatedly  said 
without  scruples  of  any  kind, — Feed  him  with  human  meat. — 
The  cook,  saying  so  be  it,  then  went  to  the  place  where  the 
(king's)  executioners  were,  and  thence  taking  human  meat} 
and  washing  and  cooking  it  duly  and  covering  it  with  boiled 
jfice  offered  it  unto  that  hungry  Brahmana  devoted  to  ascetic 
penances.  But  that  best  of  Brahmanas,  seeing  with  his  spiri- 
tual sight  that  the  food  was  unholy  and  therefore  unworthy 
of  being  eaten,  said  these  words  with  eyes  red  in  anger. — Be- 
cause that  wor?it  of  kings  offereth  me  food  that  is  unholy  and 
unworty  of  being  taken,  therefore  siiall  that  wretch  have  him- 
self a  fondness  for  such  food.  And  becoming  fond  of  human 
meat  as  cursed  by  Shaktri  of  old,  the  wretch  shall  wander 
over  the  earth  alarming  and  otherwise  troubling  all  creatures. 
— The  curse,  therefore,  on  that  king  being  thus  repeated  a 
second  time,  became  very  strong,  and  the  king  possest  by 
Rakshasa  disposition  soon  lost  all  his  senses. 

'A  little-while  after,  0  Bharata,  that  best  of  monarchs  de- 
prived of  all  his  senses  by  the  Rakshasa  within  him,  behold- 
ing Shaktri  who  had  cursed  him,  said, — Because  thou  hast) 
denounced  on  me  this  extraordinary  curse,  therfore  shall  I 
begin  my  life  of  cannibalism  by  devouring  thee  ! — Having  said 
this,  the  king  immediately  slew  Shaktri  and  ate  him  up,  like 
a  tiger  eating  any  animal  it  is  fond  of.  And  beholding  Shak- 
tri thus  slaiu  and  devoured,  Viswamitra  repeatedly  urged  that 
B,akshasa  (who  was  within  the  monarch)  against  the  other  sons 
of  Vashishta.  And  like  a  wrathful  lion  devouring  small  ani- 
mals, that  Rakshasa  soon  devoured  the  other  sons  of  the  illus* 
trious  Vashishta  who  were  junior  to  Shaktri  in  age.  But  Va- 
shishta learning  that  all  his  sons  were  caused  to  be  slain  by 
Yiswamitia.  patiently  bore  bi&   grief  like   the  great  mountain 


608  MAHABHARATA. 

bearing  the  earth.  And  tliat  best  of  Muni?,  that  foremost  of 
intelligent  men,  resolved  rather  to  sacrifice  his  own  life  than 
exterminate  (in  anger)  the  race  of  the  Kaushikas.  And  the 
illustrious  Rishi  threw  himself  down  from  the  summit  of  Meru, 
fcut  he  descended  on  the  stony  ground  as  if  on  a  heap  of 
cotton.  And,  O  son  of  Pandu,  when  the  illustrious  one  found 
that  death  did  not  result  from  this  fall,  he  ignited  a  huge 
fire  in  the  forest  and  entered  it  with  alacrity.  But  that  fire 
though  burning  brightly  consumed  him  not.  O  thou  slayer  of 
all  foes,  that  blazing  fire  seemed  to  him  cool.  Then  the  great- 
Muni,  under  the  influence  of  grief,  beholding  the  sea,  tied 
a  stony  weight  to  his  neck  and  threw  himself  into  its  waters. 
But  the  waves  soon  cast  him  ashore.  At  last  when  that  Brah- 
mana  of  rigid  vows  succeeded  not  in  killing  himself  by  any 
means,  he  returned,  in  distress  of  heart,  to  his  asylum.'  " 

Thus   ends  the  hundred  and  seventy-eighth  Section  in   the 
Chaitra-ralha  of  the  Adi  Parva, 


Section  CLXXIX. 

( Ckaitra-ratha  Parva  continued.) 
"  The  Gandharva  continued,  'Beholding  his  asylum  reft  of 
Lis  children,  the  Muni,  afflictel  with  great  grief,  left  it  again. 
And  in  course  of  his  wanderings  he  saw,  O  [Partha,  a  river 
swollen  with  the  v^aters  of  the  rainy  season,  sweeping  away 
numerous  trees  and  plants  that  grew  on  its  margin.  Behold- 
ing this,  O  thou  of  the  Kuru  race,  the  distressed  Muni  fell 
athinking,  and  thought  he  would  certainly  be  drowned  if  he 
fell  into  the  waters  of  that  river.  Then  the  great  Muni  tied 
himself  strongly  with  several  cords  and  flung  himself,  under 
the  influence  of  grief,  into  the  current  of  that  mighty  river. 
But,  O  thou  slayer  of  all  foes,  that  stream  soon  cut  those 
cords  and  cast  the  Rishi  ashore.  And  the  Rishi  rose  from  the 
bank,  freed  from  the  cords  with  which  he  had  tied  himself. 
And  because  his  cords  were  thus'broken  by  the  violence  of  the 
current,  the  Rishi  called  the  stream  by  the  name  of  Vipasha 
(tlie  cord-breaker).  From  grief  the  Muni  could  not,  from  that 
time,  stay  in  one  place.     And  he  began  to  wander  over   moun- 


ADlPAllVA.  509 

tains  and  along  rivers  and  lakes.  And  beholding  once  ngain 
a  river  named  Haimavati  (flowing  from  the  Himavat)  of  terri- 
ble mien  and  full  of  fierce  crocodiles  and  other  nnonsters,  the 
Rishi  threw  liimself  into  it.  Bat  the  river  mistaking  the  Brah- 
mana  for  a  heap  of  (unquenchable)  fire,  immediately  fled  in 
an  hundred  different  directions  and  hath  been  known  ever 
since  by  the  name  of  the  Shata-clru  (the  river  of  hundred 
courses).  And  seeing  himself  on  dry  land  even  there,  he  ex- 
claimed,— 0  I  cannot  die  by  my  own  hands  ! — Saying  this 
the  Rishi  once  more  bent  his  steps  towards  his  asylum.  And 
crossing  numberless  mountains  and  countries,  as  he  was  about 
to  enter  his  as}'lura,  he  was  being  followed  by  his  daughter- 
in-law  named  Adrish^anti.  And  as  she  neared  him,  he  heard 
the  sound,  from  behind,  of  a  very  intelligent  recitation  of  the 
Vedas  with  the  six  graces  of  elocution.  And  hearing  that 
sound,  the  Rishi  asked, — Who  is  it  that  foUoweth  me  ? — 
And  his  daughter-in-law  then  answered, — I  am  Adhrishyanti, 
the  wife  of  Shaktri.  I  am  helpless  though  devoted  to  as- 
ceticism— Hearing  her,  Vashishta  said, — 0  daughter,  whose. 
is  this  voice  that  I  hear  repeating  the  Vedas  along  with 
the  Angas  like  unto  the  voice  of  Shaktri  reciting  the  Vedas 
with  the  Angas  ? — Adrishyanti  answered,  saying, — I  bear  ia 
my  womb  a  child  by  thy  son  Shaktri.  He  hath  been  here  full 
twelve  years.  The  voice  thou  hearest  is  that  Muni's  who  is 
reciting  the  Vedas. — ' 

"  The  Gandharva  continued,  'Thus  addressed  by  her,  the 
illustrious  Vashishta  became  exceedingly  glad.  And  saying — 
0  there  is  a  child  (of  my  race) — he  refrained,  O  Partha,  from 
self-destruction.  And  the  sinless  one,  accompanied  by  his 
daughter-in-law,  then  returned  to  his  asylum.  And  the  Rishi 
saw  one  day  in  the  solitary  woods  the  (Rakshasa)  Kalmasha- 
pada.  And  the  king,  0  Bharata,  possest  by  a  fierce  Rakshasa, 
as  he  saw  the  Rishi,  became  filled  with  wrath  and  rose  up  desi- 
ring to  devour  the  Rishi.  And  Adrishyanti,  behohling  before 
her  that  Rakshasa  of  cruel  deeds,  addressed  Vashishta  in  these 
words  full  of  anxiety  and  fear, — 0  illustrious  one,  the  cruel 
Rakshasa,  like  unto  Death  himself  armed  with  (his)  fierce  club, 
Cometh   towards   us  with  a  wooden    club    ia   bund !     There   is 


510  MAHADHARATA. 

none  else  on  earth,  except  thee,  O  illustrious  one  and  foremosfe 
of  all  conversant  with  the  Vedas,  to  restrain  him  today ! 
Protect  me,  O  illustrious  one,  from  this  cruel  wretch  of  terri- 
ble mien.  Surely,  the  Rakshasa  conieth  hither  to  devour  us  ! 
— -Vashishta,  hearing  this,  said, — Fear  not,  O  daughter,  there 
needst  be  no  fear  from  any  Rakshasa !  This  one  is  no  Rak- 
shasa  from  whom  thou  apprehendest  imminent  danger.  This 
is  king  Kalmashpada  endued  with  greeat  energy  and  celes- 
"brated  on  earth.  That  terrible  man  dwelleth  in  these 
woods. — ' 

"The  Gandharva  continued,  'Beholding  him  advancing,  the 
illustrious  Rishi  Vashishta  endued  with  great  energy  restrained 
him,  0  Bharata,  by  utterino;  the  sound  Hum.  And  sprink- 
ling him  again  with  water  sanctified  with  incantations,  the 
Rishi  freed  the  monarch  from  thai}  terrible  curse.  And 
for  twelve  years  the  monarch  had  been  overwhelmed  by  the 
energy  of  Vashishta's  son  like  the  Sun  seized  by  the  planet 
(Rahu)  during  the  season  of  an  eclipse.  And  freed  from  the 
Rakshasa  the  monarch  illuminated  that  large  forest  by  his 
splendour  like  the  Sun  illuminating  the  evening  clouds.  Re- 
covering his  reason,  the  king  saluted  that  best  of  Rishis  with 
joined  hands  and  said, — O  illustrious  one,  I  am  the  son  of 
Sudasa  and  thy  disciple,  O  best  of  Munis  !  O  tell  me  what 
is  thy  pleasure  and  what  I  am  to  do ! — Vashishta  replied,  say- 
in<r, — My  desire  hath  already  been  accomplished.  Return  now 
to  thy  kingdom  and  rule  thy  subjects.  And,  O  thou  chief  of 
men,  never  insult  Brahmanas  any  more  ! — The  monarch  re- 
plied,— O  illustrious  one,  I  shall  never  more  insult  superior 
Brahmanas.  In  obedience  to  thy  command  I  shall  always  wor- 
ship Brahmanas.  But,  O  thou  best  of  Brahmanas,  I  desire  to 
obtain  from  thee  that  by  which,  O  thou  foremost  of  all  that 
are  conversant  with  the  Vedas,  I  may  be  freed  from  the  debt 
I  owe  to  the  race  of  Ikshaku  !  O  thou  best  of  men,  it  beho- 
veth  thee  to  grant  me,  for  the  perpetuation  of  Ikshaku's  race, 
a  desirable  son  possessing  beauty  and  accomplishments  and 
good  behaviour  ! — ' 

"  Tlie  Gandharva   continued,  'Thus  addressed,  Vashishta — 
that  o^.gt     of  Brahmanaa   devoted   to  truth — replied    unto  thafe 


ADIPARTA,  5H 

mighty  bowman   of  a  monarch,    saying, — /  vjill  give.     After 
sometime,  O   prince    of  men,  Vashishta,  accompanied   by   the 
monarch  went  to    the   latter's  capital  known  all  over  the  earth 
by  the  name  of  Ayodhya.     And  the  citizens  in  great  joy  came 
out  to  receive  the  sinless  and  illustrious  one,  like  the    dwellers 
of  heaven  coming  'out    to  receive    their    chief.     And  the  mon- 
arch, accompanied  by  Vashishta,  re-entered  his  auspicious  capi- 
tal after   a  long   time.     And  the    dwellers  of  Ayodhya  beheld 
their  king  accompanied  by  his  priest,  as  if   he  were  the  rising 
sun.     And  the  monarch  who  was  superior  to  everyone   in  beau- 
ty filled  by  his  splendour  the  whole    town  of  Ayodhya,  like  the 
autumnal  moon  filling  by  hia  splendour    the    whole  firmament. 
And    the   excellent   city   itself,  in  consequence    of  its   streets 
having  been  watered  and  swept,  and  of  the   rows  of  banners 
and  pendants   beautifying   it  all   around,  gladdened    the  mon- 
arch's heart.     And,  O  prince  of  the    Kuru   race,  the  city  filled 
as  it  was  with  joyous  and  healthy   souls,  in  consequence  of  hia 
presence,  looked  gay  like  Amaravati    with  the  presence  of  the 
chief  of  the  celeslials.     And  after    the  royal   sage  had  entered 
his  capital,  the  queen  at  the   king's  command  approached  Va- 
I'hishta.     And    the    great   Rishi    making  a  covenant   with  her 
united   himself   with   her   according    to   the   high   ordinance. 
And  after  a  little  while  when    the  queen  conceived,  that   best 
of  Rishis,    receiving  the  reverential  salutations   of  the   king, 
went  back  to  his  asylum.     Ani  the  queen  bore  the  embryo  in 
her    womb   for  a   long    time.     And    when   she   saw   that   she 
brought   not    forth  anything,  she   tore  open  her    womb  by  a 
piece   of  stone.     And  it  was    then  that  at  the  twelfth   year  (of 
the   conception)  was  born  Asmaka — that  bull  amongst  men — > 
that  royal  sage  who  founded  (  the  city  of  )Pauianya.'  " 

Thus    ends    the    hundred  and   sixty-eighth    Section  in  the 
Chaitra-ratha  of  the  Adi  Parva. 


Section  CLXIX. 

(Chaitra-ratha  Parva  continued.) 

"  The  Gaiiilharva  continued,  'Then,  O  Partha,  Adrishyanti, 
who  ha  I  been  residing  in  Vashishta's  asylum,  brought  forth 
(when  the  time  came)  a  son  who  was  the  perpetuator  of  Shak- 
tri's  race  and  who  was  a  second  Shaktri  in  everything.  And,  O 
thou  foremost  of  the  Bharatas,  tiiat  best  of  Munis — the  illus- 
trious Vashishta — himself  performed  the  usual  after-birth 
ceremonies  of  his  grandson.  And  because  the  Rishi  Vashishta 
had  resolved  on  self-destruction  but  abstained  therefrom  aa 
Boon  as  he  knew  the  existence  of  that  child,  therefore  was  tliati 
child,  when  born,  called  Parashara  (the  vivifier  of  the  dead). 
And  the  virtuous  Parashara,  from  the  day  of  his  birth,  knew 
Vashishta  for  his  father  and  behaved  towards  the  Muui  as  such. 
And  one  day,  O  Kaunteya,  the  child  addressed  Vashishta, 
that  first  of  Brahmina  sage-!,  as  father,  in  the  prasence  of  Ids 
mother  Adrishyanti.  And  Adrishyanti  hearing  the  very  intel- 
ligible sound  of /o-^/ier  sweetly  uttered  by  her  son,  addressed 
him  with  tearful  eyes  and  said, — O  child,  do  not  address  this 
thy  grand-father  as  father  !  Thy  father,  O  son-,  has  been  de- 
voured by  a  E-akshasa  in  a  different  forest  !  O  innocent  one, - 
he  is  not  thy  father  whom  thou  regardest  so  !  The  reverend 
one  is  the  father  of  that  celebrated  father  of  thine! — Thus  ad- 
dressed by  his  mother,  that  best  of  Rishis  of  truthful  speech 
gave  way  to  sorrow,  an  1  soon  firing  up  resolved  to  destroy  the 
whole  creation.  Then  that  illuitrious  and  great  ascetic  Vashish- 
ta— that  foremost  of  all  conversant  with  Brahma — that  son  of 
Mitra-varuna — that  Rishi  acquainted  with  positive  truth — ad- 
dressed his  grandson  who  had  set  his  heart  upon  the  destruc- 
tion of  the  world.  Hear,  0  Arjuna,  the  arguments  by  which 
Vashishta  succeeded  in  driving  that  resolution  from  his  grand- 
son's mind  !' 

"The  Gandharva  continued 'Then  Vashishta  said, — There 
was  a  celebrated  king  of  the  name  of  Krita-virya.  And  thaS 
bull  among  the  kino;s  of  the  earth  was  the  disciple  of  the 
Veda-knowing  Bhrigug.     That  king,  0  child,  after  performing 


ADIPARVA,  513 

the  Soma  sacrifice,  q^ratifiel  the  Brahmanas  with  large  pre- 
sents of  rice  and  wealch.  After  that  monarch  liad  asceudecl 
to  heaven,  an  occasion  came  when  his  descendants  were  in 
want  of  wealth.  An  I  knowing  that  the  Bhrigns  were  rich, 
those  princes  went  unto  those  best  of  Brahmauas,  in  the  guisG 
of  beggars.  Some  amongst  tlie  Bhrigus,  to  protect  theii' 
wealth,  buried  it  under  the  earth  ;  and  some,  from  fear  of  tha 
Kshatriyas,  began  to  give  away  their  wealth  unto  (other) 
Brahmanas ;  while  some  amongst  the/u  duly  gave  unto  tha 
Kshatriyas  whatever  they  wanted.  It  happenecl,  however, 
that  some  Kshatriyas,  in  digging  as  they  pleased  at  the  house 
of  a  particular  Bhargava,  came  upon  a  large  treasure.  And  that] 
treasure  was  seen  by  all  those  bulls  among  Kshatriyas  wha 
had  gone  there.  Enraged  at  what  they  regarded  the  deceitful 
behaviour  of  the  Bhrigus,  the  Kshatriyas  insulted  the  Brah- 
manas though  the  latter  asked  for  mercy.  An  J  those  mighty 
bowmen  began  to  slaughter  the  Bhrigus  with  their  sharp 
arrows.  And  the  Kshatriyas  wandered  over  the  earth,  slaugh- 
tering even  the  embryos  that  were  in  the  wombs  of  the  womeri 
of  the  Bhrigu  race.  And  while  the  Bhrigju  race  wns  thus  beino; 
exterminated,  the  wo:nen  of  that  tribe  fled  from  fear  (o  tha 
inaccessible  mountains  of  Himavat,  And  one  amongst  these 
women,  of  tapering  thighs,  desiring  to  perpetuate  her  hus- 
band's race,  held  in  one  of  her  thighs  an  embryo  endued  witli 
great  energy.  A  certain  Brahmana  woman,  however,  who 
came  to  know  this  fact,  went  from  fear  unto  the  Kshatriyaa 
and  reported  it  unto  them.  And  the  Kshatriyas  then  went  ta 
destroy  that  embryo.  And  arrived  at  the  place,  they  beheld 
the  would-be  mother  blading  with  inborn  energy.  And  the  chikl 
that  was  in  her  thigh  came  out  tearing  open  the  thio-h  ami 
dazzling  the  eyes  of  those  Kshatriyas  like  the  mid-day  Sun, 
Then  deprived  of  their  eyes  the  Kshatriyas  began  to  wandei' 
over  those  inaccessible  mountains.  Anl  distressed  jit  this  losfsi 
of  sight  the  princes  were  afflicted  with  woe,  and  desirous  of  re- 
gaining the  use  of  their  eyes  they  resolved  to  seek  the  protec- 
tion of  that  faultless  woman.  Then  those  Kshatriyas,  afflicted 
with  sorrow  and  from  loss  of  sight  like  unto  a  fire  that  has  o-one 
out,  addressing  with  anxious  hearts  that  illustrious  lady,  said^ 

65 


5 1  i  M  A  R  A  B  ri  A  H  A  T  A, 

Bv  thy  gvacp,  0  la'ly,  we  wish  to  bo  vesforo.I  to  siglit  ! 
We  shall  then  rr-tnrn  to  our  hniaes  all  together  and  abstain  for- 
ever from  our  sinful  [)raciice  !  O  hamlsoine  one,  it  bekoveth 
thee  with  thy  child  to  show  ua  mercy  !  It  behoveth  thee  to 
favor  these  kings  by  granting  them  their  eye-sight! — '" 

Thus  ends  the  hundred  and  eightieth  Section  in  the 
Chaitra-rathu  of  the  Adi  Parva, 


Section   CLXXXI. 
(Chaltra-ratha,  Parva  Goniiniied.) 

"  'Va.shUhta  i-outinuel, — The  Brahniana  lady,  thus  address- 
ed  by  the  in,  said, 

Ye  ehiMi'pn,  I  hnvr-  not  robbed  ye  of  your  eye-?ight,  nor 
am  I  nnavy  with  ye  '  This  >.'hild,  however,  of  the  Bhiigu  racG 
hiith  certtiinly  been  angry  with  ye.  There  is  little  doub^ 
jG  children,  that  ye  have  been  robbed  of  your  sights  by 
that  illustrious  child  whoso  wrath  hath  been  hiulled  at  the 
remetabrance  of  the  slaughter  of  his  race  !  Ye  children,  while 
ye  were  destroying  even  the  embroys  of  the  Bhrigu  race,  this 
child  was  held  by  me  in  my  thigh  for  a  hundred  years  !  And 
inorder  that  the  prosperity  of  Bhrigu's  race  n>ight  be  restored, 
the  entire  Veda  with  its  six  branches  came  unto  this  one  even 
while  he  was  in  the  womb.  Ii  is  plain  that  that  scion  of  the 
Bhri'Mi  race,  t-iiiar^ed  at  the  slaughter  of  iiis  fathers,  desireih 
to  slay  ye!  It  is  by  his  celestial  energy  that  your  eyes  have 
been  scorchel  !  Therefore,  ye  children,  pray  ye  unto  this  my 
excellent  child  born  of  :ny  thigh  !  Propitiated  by  yoar  homcige, 
lie  may  restore  your  eye-sights  ! 

'Vashi^lita  oontinucl,— Hearing  these  v;ords  (^f  the  Brah- 
Biana  lady,  all  those  princes  addressed  the  thigh-born  child, 
sayiuL',  Be  2>''^Oj)ltloa3 .'  And  the  child  became  propitious  unto 
?he:T>.  Ail  1  that  bjst  of  Biahmaua  Rishis,  in  consequence  of 
hi3  having  bo'jii  born  after  tearing  opeu  his  moiher's  thigh, 
came  to  be  known  throughout  the  three  worldd  by  tho  name 
of  Auiva  (thigh-borii\  And  iho3Q  princes  regaining  their 
eye-sights  wont  away.  But  the  Himi  Aurva  of  the  Blirigu  raco 
y.3:>lv.'l    a:>);i    overo):i:iiu'    the    •who'le  wurl  I.     Au.l   the  high- 


Am  FAiivi.  515 

Soiiled  Rislii  scl  lii.s  LeurL,  O  child,  upon  llie  destruction  of 
every  creature  in  the  world  !  Aud  that  scion  of"  the  BhrJgu 
race,  for  paying  homage  (as  he  regarded)  unio  h'u  slais-hlercd 
ancestors,  devoted  himself  to  (he  austerest  of"  }>ei)ances  with 
the  object  of  de-troying  the  whole  world  !  Aud  desirous  of 
gratifying  his  auceslors,  the  Rislii  afflicted,  by  his  severe  asceti-* 
cisai,  t'.ie  three  worlds*  with  the  celestials,  the  Asuras,  anj 
Luinau  beiitgs.  The  Fitris  then,  learning  wliat  the  child  of 
their  race  was  about,  all  cauie  fro-iu  their  own  region  unto  the 
Rishi  aud  addressing  him  said, 

Aurva,  O   son,  fierce  ihau    hast    been    in    thy  asceticism ! 
Thy  power  hath  been    witnessed  by  us!     Be   propiiious   un!o 
the    three    worlds!     O  control  thy  wrath  1     0  child,  it  was  not 
Irom    incapacity    that    the    Bhrigus  of  souls   under   complete 
control    were,  all  of  them,  inliffcrent   to  their  own  destruction 
at  the    hands   of  the    murderous    Kshatriyas  !     0  child,  Avheii 
we  grew    weary  with  the   long    periods  of  life   allotted   to   us, 
it  was    then    that    we    desired    our   own   destruction    throu"h 
the  instrumeutality  of  the   Kshatiiyas  !     The  wealth  that   the 
Bhrigus    hid    placed    in  their    houses  under-gi-ound    had  been 
}!laced  only  with  the    object   of  enraging    the   Kshatriyas    aud 
raising  a  quarrel  with   them.     O  thou  beat    of  Brahmanas,  de- 
sirous  as   we  were  of  heaven,  of  what    use  could  wealth  be  to 
us  ?     The  treasurer  of  heaven  (Kuvera)  had  kept  a  large  trea- 
sure   for  us!  'When    we    found    that  death  could    not,  by  any 
means,  over-take  us  all,  it  was  then,  0  child,  that  we  regarded 
this  as  the  best  means  (for  compassing  our  desire) '.     They  who 
commit    suicide    never  attain  to  regions  that  are  blessed.     Re- 
flecting upon  this,  we   abstained   from    self-destruction.     That 
which,  therefore,  thou  desirest  to    do    is  not    agreeable    to  us  ! 
Restrain  thy  miaJ,  therefore,   from  the  sinful  act  of  destroying 
the  whole    world!     O  child,  destroy    not    the    Kshatriyas,  nor 
the  seven  worlds!     O  kill   this    wrath  of  thiue    that    stainetU 
thy  ascetic  energy  ! — '  " 

Thus   euis    the   hundred    and    eighty-first   Section    iu  the 
Chuitra-iaiha  of  the  Adi  Parva. 


SectioxN  CLXXXII. 
(  Chaitra-ratha  Parva  continued.  ) 

"  The  Gaudharva  said,  'Vashishta  after  this  continued  the 
narration,  saying, — Hearinnr  these  words  of  the  Pitris,  Aurva, 
O  child,  replied  unto  them  to  this  effect  :— 

Ye  Pitris,  the  vow  I  have  made  from  anger  for  the  destruc- 
tion of  all  the  worlds,  must  not  be  in  vain!  I  cannot  consent 
to  be  one  whose  anger  and  vows  are  futile  !  Like  fire  consu- 
ming dry  wood,  this  rage  of  mine  ^Yill  certainly  consume  me 
if  I  do  not  accomplish  my  vow  !  The  man  that  represseth  his 
wrath  that  hath  been  excited  by  (adequate)  cause,  becometh 
incapable  of  duly  compassing  the  three  ends  of  life  [viz,  reli- 
gion, profit,  and  pleasure).  The  wrath  that  kings  desirous 
of  subjugating  the  whole  earth  exhibit  is  not  without  its  use&. 
It  serveth  to  restrain  the  wicked  and  to  protect  the  honest. 
While  lying  unborn  within  my  mother's  thigh,  I  heard  the 
doleful  cries  of  my  mother  and  the  other  women  of  the  Bhrigu 
race  that  was  then  being  exterminated  by  the  Kshatriyas.  Ye 
Pitris,  when  those  wretches  of  Kshatriyas  began  to  exter- 
minate tlie  Bhrigus  together  with  the  unborn  children  of  theii* 
race,  it  was  then  that  wrath  filled  my  soul !  My  mother  and 
the  other  women  of  our  race,  each  in  a  state  of  advanced  preg- 
nancy, and  my  fathers,  while  terribly  alarmed,  found  not  in 
all  the  worlds  a  single  protector  I  Then  wiien  the  Bhrigu 
women  found  not  a  single  protector,  my  mother  held  me  in 
one  of  her  thighs  I  If  there  be  a  punisher  of  crimes  in  the 
■worlds,  no  one  in  all  the  worlds  would  dare  comit  a  crime. 
If  sin  findeth  not  a  punisher,  the  number  of  sinners  becometh 
large.  The  man  who  having  the  power  to  prevent  or  punish 
sin  doth  not  do  so  knowing  that  a  sin  hath  been  commited,  is 
himself  defiled  by  that  sin.  When  kings  and  others,  capable 
of  protecting  my  fathers,  protected  them  not,  postponing  that 
duty  to  the  pleasures  of  life,  I  have  just  cause  to  be  enraged 
with  them  |  I  am  the  lord  of  the  creation  (capable  of  punish- 
ing its  iniquity) !  lam  incapable  of  obeying  your  command! 
Capable   us   I   am  of  punishing   thia   crime,  if  I  abstain  from 


ADl  F  AUVA.  517 

doing  so,  men  will  once  more  have  to  undergo  a  similar  per- 
secution !  The  fire  of  my  wrath  too  that  is  ready  to  consume 
the  worlds,  if  repressed  will  certainly  consume,  by  its  own 
energy,  my  own  self!  Ye  masters,  I  know  that  ye  ever  seek 
the  good  of  the  workls.  Direct  me  therefore  as  to  what  may 
benefit  both  myself  and  the  worlds  ! 

'  Vashishta  continued, — The  Pitris  replied,  saying, 

O  throw  this  fire  that  is  born  of  thy  wrath  and  that  desireth 
to  consume  the  worlds,  into  the  waters.  That  will  do  thee  good. 
The  worlds,  indeed,  are  all  dependent  on  water  (as  their  elemen- 
tary cause).  Every  juicy  substance  containeth  water  :  indeed, 
tlie  whole  universe  is  made  of  water.  Therefore,  0  thou  best 
of  Brahmanas,  cast  this  fire  of  thy  wrath  into  the  waters.  If, 
therefore,  thou  desirest  it,  0  Brahmana,  let  this  fire  born  of 
thy  wrath  abide  in  the  great  ocean,  consuming  the  waters 
thereof,  for  it  hath  been  said  that  the  worlds  are  made  of 
Avater.  In  this  way,  O  thou  sinless  one,  thy  word  will  be 
rendered  true,  and  the  worlds  with  the  gods  will  not  be 
destroyed  ! — 

'Vashishta  continued, — Then,  O  child,  Aurvya  cast  the  fire 
of  his  wrath  into  the  abode  of  Varuna.  And  that  fire  con- 
sumeth  the  waters  of  the  great  ocean.  And  that  fire  became 
like  unto  a  large  horse's  head  which  persons  conversant  with 
the  Vedas  call  by  the  name  of  Vadavd-mukha.  And  emitting 
itself  from  that  mouth  it  consnmeth  the  waters  of  the  miglity 
ocean  !  Blest  be  thou  !  It  behoveth  not  thee,  therefore,  to 
destroy  the  worlds,  O  Parashara,  thou  who  art  acquainted 
with  the  higher  regions,  thou  foremost  of  Avise  men  ! — '  " 

Thus  ends  the  hundred  and  eighty-scoud  Section  in  the 
Chaitra-ratha  of  the  Adi  Parva. 


Section  CLXXXIII. 
(  Chaitra-ratlta  Parva  continued.  ) 

" The  Gandharva  continued,  'The  Brahmana  sage  (Para- 
shara)  thus  addressed  by  the  illustrious  Vashishta  cmitrolled 
his  wrath  from  destroying  the  worlds.  But  the  Rishi  Para- 
ahara   endued   with   great   energy— the   son   o(   Shaktri— the 


518  MAHABH  AIlAl  A, 

furcmost  of  ull  persons  acquaiuted  with  Lhc  Vedas — performed 
a  gruiid  Raksliasa  sacrifice.  And  reinembering  the  slaughter 
of  (his  father)  Shaktri,  the  great  Muni  began  to  consume  the 
Rakshasas,  young  and  okl,  in  the  sacrifice  he  performed.  And 
Vashishta  did  not  restrain  him  from  this  slaughter  of  the 
Rakshasas,  from  the  determination  of  not  obstructing  this 
second  vow  (of  his  grandson).  And  in  that  sacrifice  the  great 
Muni  Parashaa  sat  before  three  blazing  fires,  himself  like 
unto  a  fourth  fire.  And  the  son  of  Shaktri,  like  the  Suu 
just  emerged  from  the  clouds,  illuminated  the  whole  firma- 
ment by  that  stainless  sacrifice  of  his  in  which  large  were  the 
libations  poured  of  clarified  butter.  Then  Vashishta  and 
the  other  Rishis  regarded  that  Muni  blazing  with  his  own 
energy  as  if  he  were  a  second  Sun.  Then  the  great  Rishi 
Atri  of  liberal  soul,  desirous  of  ending  that  sacrifice, — an 
achievement  highly  difficult  for  others, — came  to  that  place. 
And  there  also  camC;  0  thou  slayer  of  all  foes,  Pulastya  and 
Pulaha  and  Kratu  the  performer  of  many  great  sacrifices,  all 
influenced  by  the  desire  of  saving  the  Rakshasas.  And,  O 
ihou  bull  of  the  Bharata  race,  Pulastya  then,  seeing  that 
man}'  Rakshasas  had  already  been  slain,  told  these  words  unto 
Pariishara  that  oppressor  of  all   enemies. 

'  There  is  no  obstruction,  I  hope,  to  this  sacrifice  of  thine, 
O  child  ?  Takest  thou  any  pleasure,  0  child,  in  this  slaughter 
of  even  all  those  innocent  Rakshasas  that  know  nothing  of 
thy  father's  death  ?  It  behovreth  thee  not  to  destroy  my  crea- 
tures thus  !  This,  0  child,  is  not  the  occupation  of  Brah- 
manas  devoted  to  asceticism.  Peace  is  the  highest  virtue. 
Therefore,  0  Parashara,  practise  thou  peace  !  How  hast  thou, 
O  Parashara,  being  so  superior,  engaged  thyself  in  such  a 
einful  practice  ?  It  behoveth  not  thee  to  transgress  against 
Shaktri  himself  who  was  well  acquainted  with  all  rules  of 
morality!  It  behoveth  not  thee  to  exterminate  my  creatures  ! 
O  descendant  of  Vashishta's  race,  that  which  befell  thy  father 
was  brought  about  by  his  own  curse  I  It  was  for  his  own  fault 
that  Shaktri  was  taken  hence  unto  heaven  1  O  Muni,  no 
Rakshasa  was  capable  of  devouring  Shaktri  ;  he  himself  pro- 
vided for   hk  own  death  •     Aud,  0  Paiashara,    Vi^wamitra 


ADlPARVA.  r»10 

was  niiiy  a  lliiid  instriimont  in  that  matfor.  Both  Shaktri 
ami  Kill  mash  pada,  having  a^^ceiuled  to  heaven,  are  enjoving 
great  haj^piness.  And  the  other  sons  also  of  the  great  Rishi 
Vasliishta  who  were  younger  to  Shaktri,  are  even  now  enjoying 
themselves  vvith  the  celestials.  And,  O  child,  O  offspiing  of 
Vasliishta's  son,  thou  hast  also  been,  in  this  sacrifice,  only  an 
instrument  in  the  destruction  of  these  innocent  Rakshasas  f 
O  blest  be  thou  i  Abandon  this  sacrifice  of  thine.  Let  ife 
come  to  an  end  ! — •' 

"  The  Gandharva  continued,  '  Thus  addressed  by  Puhistya 
as  also  by  the  intelligent  Vashishta,  that  mighty  Muni — the 
son  of  Shaktri — then  brought  that  sacrifice  to  an  end.  Ani  the 
Rishi  cast  the  fire  that  he  had  'ignited  for  the  purposes  of  the 
Rakshasa  sacrifice  into  the  Jeep  woods  on  the  north  of  the 
Himavat.  And  that  fire  may  be  seen  to  this  day  consuming 
Rakshasas  and  trees  and  stones  in  all  seasons.'  " 

Thus   ends  the  hundred  and    eighty-third   Section    in    the 
Chaitia-ratha  of  the  Adi  Parva. 


Section  CLXXXIV. 
(Chaltra-ratha  Parva   continued.) 

"  Arjuna  asked,  '  For  what  cause,  0  Gandharva,  did  lung 
Kahnaspada  command  his  queen  to  go  unto  th;it  foremost 
of  all  persons  conversant  with  the  Vedas, — the  master  Va- 
shishta ?  Why  also  did  that  illustrious  and  great  Rishi  Va- 
shishta himself  who  was  acquainted  with  every  rule  of  mora- 
lity know  a  woman  he  should  not  have  known  ?  0  friend, 
was  this  an  act  of  sin  on  tlje  part  of  Vashishta  ?  It  behoveih 
thee  to  remove  the  doubts  I  entertain  and  refer  to  thee  for 
solution  !' 

"  The  Gandharva  rciilied,  saying,  '  0  irrepressible  Dhanan- 
jaya,  listen  to  me  as  I  answer  the  question  t])ou  hast  a.-^kod 
in  respect  of  Vashishta  and  king  Kalmashapa^da  that  cheri^her 
of  friends  !  0  thou  l)est  uf  the  Bharatas,  I  have  told  tbee 
all  about  how  king  Kahnashapala  was  cursed  by  Shaktri  the 
illustrious  son  of  Vashishta.  Brought  under  the  influence  of 
the  curse,   that  smiter  of  all   foes — king    Kahna::>hapa  la — with 


520  MAnAP,HARATA. 

eyes  wliirling  in  anger  went  ont  of  his  cai>ital  accompanied  hf 
his  wife.     And  entering  with  his    wife    the   solitary  woods  the 
king  began  to  wander  around.     And  one  day    while   the    king 
under  the  influence  of  the  curse  was  wandering    tlirongh    thafe 
forest  ahounding  in  several  kinds    of  deer    and  various    other 
animals  and  overgrown    with  numerous  large   trees  and  shrubs 
and  creepers  and    resounding    with    terrible    cries,  he    became 
exceedingly  hungry.     And  the    monarch    thereupon   began    to 
search  for  some  food.     Knawed    with  hunger,  the  king    at  last 
saw,  in  a  very  solitary  part  of  the  woods,  a  Brahmana   and  his 
wife  coupling    with   each    other.     Alarmed    at    beholding    the 
monarch,  the  couple  ran  away,  their  desires    unfultilled.     Pur- 
suing the  retreating  pair,    the  king   forcibly    seized    the   Brah- 
mana.    Then  the  Brahmani,  beholding  her  lord  seized,  a<ldre?s- 
ed  the  monarch,  saying, — Listen  to  what  I  say,  O   monarch    of 
excellent  vows  !     It  is  known  all  over  the  world  that    thou  art 
born  in  the  Solar  race,  and  that  thou  art  ever    vigilant  in    the 
practice  of  morality  and  devoted  to  the  service  of  thy   superi- 
ors!     It  behoveth  thee  not  to  commit  sin,  O  thou  irrepressible 
one,  deprived  though  thou  hast    been    of  thy    senses    by    (the 
Ris'ii's)   curse  |     My    season    hath    come,  and    wishful    of  my 
husl)and's  company  I  was  united  with  him.     I  have    not    been 
gratified  yet.     Be  propitions  unto  us,  0  thou    best    of  kings  | 
Liberate  my  husband  j — The    monarch,  however,  without  list- 
ening to  her  cries  cruelly  devoured    her    husband  like   a  tiger 
devouring  its  desirable  pre}^    Possest  with  wrath  at  this  sight, 
the  tears  that    woman  shed  blazed    up    like  fire  and  consumed 
everything  in  that  place.     Afflicted  with  grief  at  the   calamity 
that    overtook    her    lord,   the    Brahmani   in    anger   cursed  the 
royal   sage,     Kalmashpada,    saying, — Vile    wretch,  since   thou 
hast  today  cruelly  devoured  in   my   very    sight   my    illustrious 
husband  dear    unto    me,   even    before   my    desires    have    been 
gratified,  therefore  shalt  thou,  O  wicked  one,  afflicted  by   my 
curse,  meet    with    instant    death    when   thou    unitest    thyself 
with    thy    wife    in    season  j     And    thy    wife,  0    wretch,  shall 
bring  forth  a  son,  uniting   herself  with    (hat    Rishi   Vashishta 
whose  children  have  been  devoured  by  thee  |     And  that  child, 
O  worst  of  kings,  shhll   be   the   perpetuator   of  thy   race  ! — » 


ADlPAf^VA,  521 

And  cursing  the  monarch  thus,  that  la<ly  of  Anffira'a  honae 
bearing  every  auspicious  mark,  entered  the  blazing  fire  in  tha 
very  sight  of  the  monarch.  And,  O  thou  oppressor  of  all  foes, 
the  illustrious  and  exalted  Vashishta,  by  his  ascetic  power  and 
spiritual  insight,  immediately  knew  all.  And  long  after  this, 
when  the  king  became  freed  from  his  curse,  he  approached 
his  wife  Madayanti  when  her  season'  came.  But  Madayanti 
softly  sent  him  away.  Unler  the  influence  of  desire  the  mon- 
arch had  no  recollection  of  that  curse.  Hearing,  however, 
the  words  of  his  wife,  the  best  of  kings  became  terribly  al- 
armed. And  recollecting  the  curse  he  repented  bitterly  of  what 
he  had  done.  And  it  was  for  this  reason,  O  thou  best  of  men, 
that  the  monarch,  stained  with  the  Brahmani's  curse,  appoint- 
ed Vashishta  to  beget  a  son  upon  his  queen.'  " 

Thus  ends  the    hundred  and   eighty-fourth  Section    in  the 
Chaitra-ratha  of  the  Adi  Parva. 


Section  CLXXXV. 
( Ckaltra-ratha  Parva  continued.) 

"Arjuna  asked,  '0  Gandharva,  thou  art  acquainted  with 
everything  !  Tell  us,  therefore,  what  Veda-knowing  Brahmana 
is  worthy  to  be  appointed  as  our  priest  1' 

"  The  Gandharva  replied,  'There  is  in  these  woods  a  shrine 
of  the  name  of  Utkechaka.  Dhaumya  the  younger  brotheu 
of  Devala  is  engaged  there  in  ascetic  penances.  Appoint  him, 
if  ye  desire,  your  priest  !' " 

Vaisampayana  said,  "Then  Arjuna,  highly  pleased  with 
everything  that  had  happened,  gave  unto  that  Gandharva  hia 
weapon  of  fire  with  befitting  ceremonies.  And  addressing  him, 
the  Pandava  also  said,  'O  thou  best  of  Gandharvas,  let  the 
horses  thou  gi vest  us  remain  with  thee  for  sometime.  When 
occasion  comcth,  we  will  take  them  from  thee !  Blest  be 
thou  I'  Then  the  Gandharva  and  the  Pandavas,  respectfully 
saluting  each  other,  left  the  delightful  banks  of  the  Bhao-i- 
rathee  and  went  whithersoever  they  desired.  Then,  O  Bha- 
rata,  the  Pandavas  wending  to  TJbkochaka  the  sacred  asylum 
of  Dhaumya  installed  Dhaumya  as   their  priest.     And  Dhau- 

66 


522  MAHABHARATAi 

mya  the  foremost  of  all  conversant  with  the  Vedas,  receiving 
them  with  presents  of  wild  fruits  and  roots,  consented  to  be- 
come their  priest.  And  the  Pandavas  with  their  mother  form- 
ing the  sixth  of  the  company,  having  obtained  that  Brahmana 
as  their  priest  regarded  their  sovereignty  and  kingdom  a3 
already  regained  and  the  daughter  of  the  Panchala  king  as 
already  obtained  in  the  ^vayamvara.  And  those  bulls  of  the 
Bharata  race,  having  obtained  the  master  Dhaumya  as  their 
■priest,  also  regarded  themselves  as  placed  under  a  powerful 
protector.  And  the  high-souled  Dhaumya,  acquaiated  with 
the  true  meaning  of  the  Vedas  and  every  rule  of  morality, 
becoming  the  spiritual  preceptor  of  the  virtuous  Pandavas, 
made  them  his  Yajamanas  (spiritual  disciples).  And  that 
Brahmana,  beholding  those  heroes  endued  with  intelligence 
and  strength  and  perseverence  like  unto  the  celestials,  regard- 
ed  them  as  alrealy  restored,  by  virtue  of  these  their  own 
accomplishments,  to  their  sovereignty  and  kingdom.  Then 
those  kings  of  men,  having  had  benedictions  uttered  upon 
them  by  that  Brahmana,  resolved  to  go,  accompanied  by  him, 
to  the  Svayamvara  of  the  princess  of  Panchala. " 

Thus  ends  the  hundred  and  eighty-fifth  Section  in  the 
Chaitra-ratha  of  the  Adi  Parva. 

Section  CLXXXVI, 

(  Svaya7nvaru  Parva.  ) 

Vaisampayana  said,  "  Then  those  tigers  among  men— those 
brothers— the  five  Pandavas,  set  out  for  Panchala  to  behold 
that  country  and  Draupadi  and  the  festivites  (in  view  of  her 
marriage).  And  those  tigers  among  men— those  oppressors 
of  all  enemies — in  going  along,  with  their  mother,  saw  on  the 
way  numerous  Brahmanas  proceeding  together.  And  those 
Brahmanas  who  were  all  Brahmacharins  beholding  the  Panda- 
vas, O  king,  asked  them,  'Where  do  ye  go  ?  Whence  also  are 
ye  come  ?'  And  Yudhish-thira  replied  unto  them,  saying,  'Ye 
bulls  among  Brahmanas,  know  ye  that  we  are  uterine  brothers 
proceeding  together  with  our  mother.  We  are  coming  even 
from  Ekachakra,'    The  Brahmanas  thea  said,  'Go  ye  this  very 


ADl  PAUVA.  523 

Jay  to  the  abode  of  Drupada  in  the  country  of  the  Pauchalas ! 
A  great  Suayamvara  takes  pla,cc  there,  on  which  a  large  sum 
of  money  will  be  spent.  We  also  are  proceeding  thither.  Let  us 
go    together.      Extraordinary    festivities    will     take   place  (in 
Drupada's  abode).    The  illustrious  Yajna-sena,  otherwise  called 
Drupada,  hath  a  daughter  risen  from  the  centre   of  the   sacri- 
ficial altar.     Of  eyes  like   lotus  leaves   and   features   that  are 
faultless,  endued  v/ith  youth  and  intelligence,  she    is  extreme- 
ly   beautiful.     And   the   slender-waisted    Draupadi   of    every 
feature  perfectly  faultless,  and  whose  body  emitteth  a  fragrance 
like  unto  that  of  tbe  blue  lotus   for   full   two  miles  around,  is 
the   sister  of  the  strong-armed  Dhrishta-dyumna   gifted  with 
great  prowess — the  (would-be)  slayer  of  Drona — who  was  born 
with  natural  mail  and   sword    and    bow  and   arrows  from  the 
blazing  fire,  himself  like  unto  a  second  fire.     And  that   daugh- 
ter of  Yajna-sena  will  elect  a  husband  from  among  the  invited 
princes.     And  we  are  repairing  thither  to  behold  her   and    the 
festivities  on  the  occasion,  like  unto  the  festivities   of  heaven. 
And  to  that  Smyamvara,  will  come  from   various   lands   kino's 
and  princes  who  are  performers  of  sacrifices  in    which   the  pre- 
sents to  the  Brahmanas  are  large ;  who  are   devoted  to   study, 
are  holy,  illustrious,  and  of  rigid  vows;  v/ho  arc  young  and  hand- 
some; and   who   are   mighty  charioteers  and   accomplished  in 
arms.  And  desirous  of  winning,   the   maiden,   those   monarchs 
will  all  give   away  much  wealth   and  kine  and  food  and  other 
articles  of  enjoyment.  And  taking  all  that  they  will  give  away, 
and  beholding  the  Suayamvara,  and  enjoying  the  festivities  we 
shall  go  whithersoever   we    like.     And    there    will  also   come 
unto  that  Svayamvara,  from  various  countries,  actors,  and  bards 
singing  the  panegyrics  of  kings,  and  dancers,  and    reciters   of 
Paranas,  and  heralds,  and  powerful  athletes.     And    beholding 
all  these  sights  and  taking  what  will  be  given  away,  ye   illus- 
trious ones,  ye  will  return  with  us.     Ye  are  all  handsome   and 
like   unto   the   celestials !     Beholding  ye,    Krishna   may,    by 
chance,  choose   some    one    amongst   ye   superior   to   the   rest. 
This  thy  brother  of  mighty  arms,  and   handsome   and   endued 
with   beauty  also,  engaged  iu  (athletic)    encounters,  may,  by 
chance;  earn  gi-eat  wealth  •' 


524!  MAHA3EARATA. 

"  Heai'lng  these  words  of  the  Brahmanas,  Yudhish-thira  re- 
plied, '  Ye  Brahmauas,  we  all  will  go  with  ye  to  behold  that 
maiden's  Sva^anivara — that  excellent  jubilee.'  " 

Thus  eudd  tlie  hundred  an. I  eighty-sixth  Section  in  the 
Svayamvara  of  the  Adi  Parva. 


Section  CLXXXVII. 
(Suayamvara  Parva  continued,) 

Vaisampayana  said,  "Thus  addressed  by  the  Brahmanas, 
the  Panda vas,  O  Janamejaya,  proceeded  towards  the  country 
of  the  southern  Panchalas  ruled  over  by  king  Drupada.  And 
on  their  way  those  heroes  beheld  the  illustrious  Dwaipayana — 
that  Muni  of  pure  soul  and  perfectly  sinless.  And  duly  salu- 
ting the  Rishi  and  saluted  by  him,  after  their  conversation 
was  over,  commanded  by  him  they  proceeded  to  Drupada'a 
abode.  And  those  mighty  charioteers  proceeded  by  slow  stages, 
staying  for  sometime  within  those  beautiful  woods  and  fine 
lakes  that  they  beheld  along  their  way.  Devoted  to  study, 
pure  in  their  practices,  amiable,  and  sweet-speeched,  the  Panda- 
vas  at  last  entered  the  country  of  the  Panchalas.  And  beholding 
the  capital  as  also  the  fort,  they  took  up  their  quarters  in  the 
bouse  of  a  potter.  And  adopting  the  Brahmanical  profession, 
they  began  to  lead  an  eleemosynary  life.  And  no  men  recog- 
nised those  heroes  daring  tiieir  stay  in  Drupada's   capital. 

"Yajua-sena  always  cherished  the  wish  of  bestowing  his 
dauo-hter  on  Kiriti  (Arjuna)  the  son  of  Paudu.  But  he  never 
epoke  of  this  \vish  to  anybody.  And,  O  Janamejaya,  the 
liing  of  Panchala  thinking  of  Arjuna ,  caused  a  very  stiff  bow 
to  be  made  that  was  incapable  of  being  bent  by  anybody  except 
Hrjuna.  And  causing  some  machinery  to  be  erected  in  the 
sky,  the  king  setup  a  mark  attached  to  that  machinery.  And 
Drupada  sail,  'He  that  will  string  this  bow  and  with  these  well- 
adorned  arrows  shoot  the  mark  above  the  machine  shall  obtain 
liiy  daughter.' " 

Vaisampayana  continued  "  With  these  words  king  Drupada 
proclaimed  the  Suayamvara.  And  hearing  them,  O  Bharata, 
the  kiugi  ot  other  Unds  came  to  his  capital.    Aud  there  came 


ADIPAUVA.  525 

also  many  illtstrious  Rishis  desirous  of  beliolding  the  Svayam- 
vara.     And    there    came  also..   0    king,   Diiryodhaua  aud  the 
Kurus   accompanied  by    Kama.     And  there   also  came   many 
Buperior  Brahraanas  from    every   country.     And  the   monarchs 
who  came  there  were  all  received  with   reverence  hy  the  illus- 
trious Drupaia.     And  desirous  of  beholding    the  Svayamvara, 
the  citizens,  roaring    like  the   sea,  all  took    their   seats  on   the 
platforms  that  were  erected  around  the  amphitheatre.   And   the 
monarch  entered  the  grand  amphitheatre  by    the  north-eastern 
gate.     And  the  amphitheatre   itself  had    been    erected   on   an 
auspicious  aud  level  plain  to  the  north-east  of  Drupada's  capital. 
Aud  it  was  surrounded  on  all  sides  by  beautiful  mansions.     And 
it  was    enclosed  on  all  sides  with    higli   walls    and  a  moat  with 
arched  door-ways  here  and  there.     And  the  vast   amphitheatre 
was  also  shaded  by  a  canopy  of  various  colors.     And  resounding 
with  the  notes  of  thousands  of  trumpets,  it  was  scented  wiih  the 
tlack  aloe  and  sprinkled  all  over    with  water  mixed   with  san- 
dal paste  and  alorned  with  garlands  of  flowers.  And  it  was  sur- 
rounded on  all  sides  by  high  mansions  perfectly  white  and  resem- 
bling the  cloud-kissing  peaks  of  Kailasa,  And   the   windows  of 
those  mansions  were  covered  with   net-works   of  gold,   and  the 
walls  were  set  with   diamonds   and   precious  stones.     And  the 
staircases  were  easy  of  ascent  aud  the  floors  were  covered  with 
costly  carpets  and  cloths.  And  all  those  mansions  were  adorned 
with  wreathes  and  garlands  of   flowers   and  rendered    fragrant 
with  excellent  aloes.   And  they  were  all  white  aud  spotless,  like 
unto  the  necks  of  swans.     And    their    fragrance   could   be  per- 
ceived from  the  distance  of  a  Yojana.      And   they   were  each 
furnished  with  a  hundred  doors  wide  enough   to   admit  a  crowd 
of  persons.  And  they  were  adorned  with  costly   beds   and    car- 
pets; and  beautified  with  various  metals,    they    resembled   the 
peaks  of  the  Himavat.  And  in  those  seven-storied  houses  of  va- 
rious sizes  dwelt  the  monarchs  that  were  invited  by  Drupada 

their  persons  adorned  with  every  ornament  and  possessed  with 
the  desire  of  excelling  one  another.  And  the  denizens  of  the 
city  and  the  country  who  had  come  to  behold  Krishna  aud 
taken  their  seats  on  the  excellent  platforms  erected  around, 
beheld  seated  within  those  mausioue  those  lions   amouff   k 


lUgiy 


526  MAHABHAaATA. 

wlio  were  all  endued  with  the  energy  of  great  souls.  And 
those  exalted  sovereigns  were  all  adorned  with  the  fragrant 
paste  of  tlie  black  aloe.  Of  great  liberality,  they  were  all  devo- 
ted to  Brahma  aul  they  protected  their  kingdoms  against  all 
foes.  And  for  theii-  own  good  deeds  they  were  the  loved  of 
tlie  whole  world. 

"ThePaudavas   too,  entering  that   amphitheatre,   sat   with 
the  Brahmanas  and  beheld  the  unrivalled  affluence  of  the  king 
of  the  Panchalas.     And   that  concourse  of  princes,  Brahmanas, 
and  others,    looking  gay  with  the    peformances  of    actors   and 
dancers  and  in   which  large    presents   of  every  kind  of  wealth 
were  constantly  made,    began    to  increase    day   by   day.     And 
it  lasted,    O  king,  for  several    days,  till  on  the    sixteenth    day 
when  it  was  at  its  full,  the  daughter   of  Drupada,    O  thou  bull 
of  the  Bharata  race,  having  washed  herself  clean,  entered  that 
amphitheatre,  richly  attired  and  adorned  with  every  ornament 
and  bearing  in  her   hand  a   golden  dish    (whereon    were    the 
usual  offerings  of  the  Arghya)  and  a  garlani  of  flowers.  Then 
the  priest  of  the    Lunar   race — a  holy  Brahmana  conversant 
with  all   mantras — igniting    the    sacrificial   fire    poured   with 
due  rites  libations  of  clarified  butter  into  it.     And    gratifying 
Ao-ni  by  those  libations  and  making  the  Brahmanas  utter  the 
auspicious  formula   of  benediction,  stopped  the  musical  instru- 
ments that  were   playing   all    around.     And    when  that  vast 
amphitheatre,   O    monarch,   became    perfectly  still,  Dhrishta- 
dyumna  possessing  a  voice  deep  as  that  of  the  kettle-drum  or 
the  cloulsj  taking  hold  of  his  sister's  arm  stood  in  the  midst  of 
that  concourse,  and   said,  with  a  voice  loud  and  deep   as  that 
of  the   clouds,    these    charming    words   of  excellent  import  : 
'Hear  ye  assembled  kings,  this  is  the   bow,  that  is   the  mark, 
and  these  are  the  arrows!     Shoot  the  mark  through  the  orifice 
of  the  machine   by   means   of  these   five    sharpened  arrows  ! 
Truly  do  I  say,  that  possessed  of  lineage,  beauty  of  person,  and 
streno-th,  he  that  achieveth  tiiis   great  feat  shall   obtain    today 
this   my  sister   Krishna  as   his   wife!'     Having   spoken    unto 
the  assembled   monarchs    tiius,   Druj^ada's  son  then   addressed 
his     sister,    reciting   unto    her    the    names   and   lineage    and 
ahievemeuta  of  those  assembled  lord.-i  of  the  earth.  " 


ADIPARVA,  52T 

Thus  ends  the  hundred  and  eighty-seventh   Section  in  the 
Bvayaiuvara  of  the  Adi  Parva. 


Section  CLXXXVIIL 

(Svayamvara  Parva  continued.) 

"Dhrista-dyumna  sail,  'Daryodhana,  Diirvishaha,  Durmukha. 
and  Dushpradharshana  ;  Vivingsati,  Vikarna,  Saha,  and  Dus- 
shasana;  Yuyutsu  and  Vayuvega  and  Bhima-vegrava ;  Urgra-p 
yudha,  Valaki,  Kankayu,  and  Virochana,  Sukundala,  Chitra- 
sena,  Suvarcha,  and  Kanaka-dhaja  ;  Nandaka,  and  Vahusali, 
and  Tuhunda,  and  Vikata;  these,  O  sister,  and  many  other 
mighty  sons  of  Dhrita-rashtra — heroes  all — accompanied  with 
Kama,  have  come  for  thy  hand  !  Innumerable  other  illus- 
trious monarchs — all  bulls  among  Kshatriyas— have  also  come 
for  thee!  Sakuni,  Sauvala,  Vrishaka,  and  Vrihadvala, — these 
sons  of  the  king  of  Gandhara — have  also  come.  Foremost  of 
all  wielders  of  weapons— the  illustrious  Aswathama  and  Bhoja 
— adorned  with  every  ornament  have  also  come  for  thee  ! 
Vrihanta,  Manimaua,  Danda-dhara,  Sahadeva,  Jayat-sena, 
Megha-sandhi,  Virata  with  his  two  sons  Sankha  and  Uttara, 
Vardha-kshemi,  Susharma,  Sena-vindu,  Suketu  with  his  two 
sons  Sunama  and  Suvarcha,  Suchitra,  Sukumara,  Vrika,  Satya- 
dliriti,  Suryadhaja,  Rochamana,  Nila,  Chitrayudha,  Angsu- 
mana,  Chekitana,  (he  mighty  Srenimana,  Chandra-sena  the 
mighty  son  of  Samudra-sena,  Jalasandha,  Vidanda  and  Danda 
— the  father  and  son,  Paundraka,  Vasudeva,  Bhagadatta 
endued  with  great  energy,  Kalinga,  Tamralipta,  the  kinfy  of 
Pattana,  the  mighty  charioteer  Salya  the  king  of  Madra  with 
his  son  the  heroic  Rukmangada,  Rukma-ratha,  Somadatta  of 
the  Kuru  race  with  his  three  sons,  all  mighty  charioteers 
and  iieroes,  viz,  Bhuri,  Bhurisrava,  and  Shala,  Sudhakshina, 
Kamvoja,  Dhridadhanva  of  the  Puru  race,  Vrihadvala 
Sushena,  Shivi  the  son  of  Usinara,  Patacli-charanihanta,  the 
king  of  Karusha,  Sankarsana  (Valadeva),  Vasudeva  (Krishna), 
the  mighty  son  of  Rukminy,  Shamva  Charudeshna,  the  son  of 
Pradyuraua  with  Gada,  Akrura,  Satyaki,  the  high-soulecl 
Udhava,    Kritavarma   the   sou   of  Hridika,   Prithu,    Viprithu, 


S2S  MAHARHARATA. 

Vidnratha,  Kanka,  Sankha  with  Gaveal  ann,  Asavaha,  Anirudha, 
Samika,  Sarimejaya,  the  heroic  Vatapati,  Jhilli,  Pindaraka, 
the  powerful  Usinara,—alltbese  of  the  Vrishni  race,  Bhagiratha, 
Vrihatkshatra,  Jayadratha  tiie  king  of  Sindhu,  Vrihadratha, 
Valhika,  the  mighty  charioteer  Sratayu,  Uiuka,  Kaitava, 
Chitrangada  and  Suvangada,  the  highly  intelligent  Vatsa- 
raja,  the  king  of  Koshala,  Shishnpala  and  the  powerful  Jara- 
sandha,  these  and  many  other  great  kings — all  Kshatriyas 
celebrated  througliout  the  world — have  come,  O  blessed  one, 
for  thee  I  Endued  wdth  prowess,  these  will  shoot  the  mark. 
And  thou  shalt  choose  him  for  thy  husband  wlio  amongst  these 
■will  shoot  the  mark  !'  " 

Thus  ends  the  hundred    and    eighty-eighth    Section   in  the 
Svayamvara  of  the  Adi  Parva. 


Section  CLXXXIX. 

(  Svayamvara  Parvd  continued.  ) 

Vaisampayana  said,  "Then  those  youthful  princes  adorned, 
with  ear-rings,  vieing  with  one  another  and  each  regarding 
himself  accomplished  in  arms  and  gifted  with  might,  stood  up 
brandishing  their  weapons.  And  intoxicated  with  the  pride  of 
beauty,  prowses,  lineage,  knowledge,  wealth,  and  youth,  they 
were  like  Himalyan  elephants  in  the  season  of  rut  with  crowns 
split  from  excess  of  temporal  juice.  And  beholding  each  other 
with  jealousy  and  influenced  by  the  god  of  Desire,  tliey  sudden- 
ly rose  up  from  their  royal  seats,  exclaiming  'Krishna  shall  be 
mine.'  And  the  Kshatriyas  assembled  in  that  amphitheatre, 
each  desirous  of  winning  the  daughter  of  Drupada,  looked 
like  the  celestials  (of  old)  standing  round  Unia  the  daughter 
of  the  King  of  mountains.  Afflicted  with  the  shafts  of  the 
god  of  the  flowery  bow  and  with  hearts  utterly  lost  in  the 
contemplation  of  Krishna,  those  princes  descended  into  the 
ami^hitheatre  for  winning  the  Panchala  maiden  and  began  to 
regard  even  their  best  friends  with  jealousy.  And  there  cam« 
also  the  celestials  on  their  cars,  with  the  Rudras  and  the  Adi- 
tyas,  the  Vasus  and  the  twin  Aswinas,  the  Sadhyas  and  all  the 
Marutas,  and  Kuvera  with    Yama  walking  ahead.     And  there 


ADI  P  ARTA.  529 

came  also  the  Daltyas  and  the  Saparnas,  the   great  Na^^as  and 
i:he  celestial  Rishis,  the  Giihyakas  and  the    Charanas,  the  Vis- 
wavastia,  and    Narada    and    Parvata,  and    the    principal   Gan- 
dharvas  with  the  Apsaras.     And   Halayaudha   (Vala-deva)  and 
Janarddana    (Krishna)   and  the  chiefs  of  the   Vrishni,  Andha- 
ka,  and  Yadava  tribes  who   obeyed  the   leadership  of  Krishna, 
were    also    there,    viewing    the    scene.     And    beholding    those 
elephants    in    rut — the     five   (Pandavas) — attracted     towards 
Draupadi  like  mighty  elephants  towards  a  lake  overgrown  with 
lotuses,  or  like  fire  covered  with   ashes,  Krishna    the    foremosti 
of  Yadu    heroes    began  to   reflect.     And  he  paid   unto    Rama 
(Valadeva), — 'That  is  Yulhish-thira;  thiit  is  Bhima  with  Jish- 
rtn    (Arjuna)  ;    and    those  are    the    t^Y^n    heroes,'     And    Ramn 
surveying  tliem  slowly  cast  a  glance  of  satisfaction  on  Krishna. 
Biting  their  nether   lips   in  wrath,  the    other  heroes   there — 
pons   and  grandsons  of  kings — with    their  eyes  and  hearts  and 
thoughts   set   on    Krisluia,    looked   with    expanded    eyes     on 
Draupadi    alone    without     noticing    the    Pandavas.     And    the 
Bons    of  Pritha  also,  of  mighty  arms,  and  the  illustrious    twia 
heroes,    beholding  Drau[)adi,    were  all    likewise  struck    by  the 
ehiifts   of    Kama.      And    crowded   with   celestial    Rishis   and 
Gandharvas   anl   Suparuas  ani   Nagas    and    Asuras    and  Si- 
dhyas,   and  filled    with  celestial    perfumes  and  scattered  over 
with    celestial    flowers,    and  resounding  with    the    kettle-drum 
and  the  deep   hum    of  infinite    voices,  and    echoing    with   the 
softer   music    of  the  flute,  the  Vina,  and    the   tabor,    the   cars 
of  the  celestials,  could  scarcely  find  a  passage  through  the  firma- 
ment. Then  those  princes — Kama,  Duryodhana,  Shalva,  Shalya, 
Aswathama,  Kratlia,  Sunitha,  Yukra,  the  rulers  of  Kalinga  and 
Banga,    Pandya,  Paundra,    the   ruler    of  Videha,  the   chief  of 
the  Yavauas, — and  many  other  sons  and  grandsons   of  kings, — 
sovareii^ns  of  territ'>ries  with  eyes  like  lotus  leaves, — one  after 
another    b'^gan     to    exliibit    their    prowess  for  (winning)    that] 
mailen  of  unrivalled  beauty.     Adorned  with  crowns,   garlands, 
bracelets,   and  other    ornaments,    endued   with    miglity    arm?, 
poss.est  of  prowess  and  vigor  and  bursting    with    strength  and 
energy,  tho3e  princes  couli    not,  even  in   iiuaginiition,    string 
that  bow  of  extraordinary   stiffness, 

€7 


530  MAHA.BH1RATA, 

"  And  (some  amongst)  those   kings  in  exerting  with   swell- 
ing   lii^s — each    according    to   his   strength,    education,   skill, 
and  energy, — to  string  that  how,  were  tossed    on    the   ground 
and   lay  perfectly  motionless   for   some  time.     Their   strength 
spent   and   their  crowns   and   garlands     loosejied   from  their 
persons,  they   begau  to  pant  for  breath  and  their   ambition  of 
winning   that   fair  maiden  was  cooled,     Tossed  by  that    tough 
bow,   and  their  garlands  and  bra^celets   and   other  ornaments 
disordered,  they   began   to  utter   exclamations   of  woe.     And 
that  assemblage  of  monarchs,  their  hope  of  obtaining  Krishna 
gone,  looked  sad  and  woeful.  And  beholding  the  plight  of  those 
monarchs,    Kama   that   foremost   of  all  wielders   of  the    bow 
went  to  where   the  bow   was,  and  quickly  raising  it  stringed 
it  soon   and  placed   the    arrows  on    the  string.     And   behold- 
ing the  son  of  Surya — Kama  of  the  Suta  tribe — like  unto  fire, 
or  Soma,  or  Surya  himself,  resolved  to    shoot    the    mark,  those 
foremost     of    bowmen — the     sons   of     Paudu — regarded   the 
mark   as  already   shot,    and  brought  down  upon   the  ground. 
But   seeing    Kama,    Draupadi    loudly  said,  'I  ^vtll  not   elect 
a  Suta  for  my  lord !'     Then  Kama,   laughing   in  vexation  and 
casting  a  glance    on  the   Sun,    threw   aside    the   bow   already 
drawn  to  a  circle, 

"  Then  when  all  those  Kshatiyas  gave  up  the  task,  the 
heroic  king  of  the  Chedis — mighty  as  Yama  himself — the 
illustrious  and  determined  Shishupala  the  son  of  Damaghosa, 
in  endeavouring  to  string  the  bow,  himself  fell  upon  his  knees 
on  the  ground.  Then  king  Jarasandha  endued  with  great 
strength  and  powers,  a^pproaching  the  bow  stood  there  for 
some  moments  fixed  and  motionless  like  a  mouutain,  Tossed 
Toy  the  bow,  he  too  fell  upon  his  kneea  on  the  ground. 
And  rising  up,  the  monarch  left  the  amphitheatre  for  return- 
ing to  his  kingdom.  Then  the  great  hero  Shalya  t'  e  king 
of  Madra,  endued  with  great  strength,  in  endeavouring  to 
string  the  bow  fell  upon  his  knees  on  the  ground.  At  last 
whea  in  that  assemblage  consisting  of  highly  respectable 
people,  all  the  monarchs  had  become  the  subjects  of  derisive 
talk,  that  foremost  of  heroes — Jishuu  the  son  of  Kunti — de- 
sired to  string  the  bow  an. I  place  the  arrows  o  n  the  bowstring.? 


ADlPARVA.  531 

Thus   ends     the   hundred  and  ei^hly-ninth  Section  in  the 
Bvayanivara    of  the  Adi    Parva. 


Section   CLXL, 

(  Svayawiivara  Parva  Continued.  ) 

Vaisampayana  continued,  "When  all  the  monarchs  had  de- 
sisted from  stringing  that  bow,  the  high-soulei  Jislinu  arose 
from  among  the  crowd  of  Brahmanas  seated  in  thg,t  assembly. 
And  beholding  Partha  possessing  the  complexion  of  Indra's 
banner,  advancing  tov^ards  the  bow,  the  principal  Brahmanas 
shaking  their  deer-skins  raised  a  loud  clamour.  And  while  some 
were  displeased,  there  were  others  that  were  well-pleased.  And 
some  there  were,  possessed  of  intelligence  and  foresight,  who 
addressing  one  another  said,  'Ye  Brahmanas,  how  can  a  Brah- 
mana  stripling,  unpracticed  in  arms  and  weak  in  strength, 
string  that  bow  which  such  celebrated  Kshatriyas  as  Salya  and 
others,  endued  with  might  and  accomplished  in  the  science- 
and  practice  of  arms,  could  not  ?  If  he  doth  not  achieve  suc- 
cess in  this  untried  task  which  he  hath  undertaken  from  a  spirit 
cf'  boyish  restlessness,  the  entire  body  of  Brahmanas  here 
will  be  ridiculous  in  the  eyes  of  the  assembled  monarchy. 
Therefore,  forbid  this  Brahmana  that  he  ma}''  not  go  to  string- 
the  bow  wliich  he  is  even  now  desirous  of  doing  from  vanity, 
childish  daring,  or  mere  restlessness.'  Others  re{)lied,  'We 
shall  not  be  ritliculotis,  nor  shall  we  incur  the  disrespect  of 
anybody  or  the  displeasure  of  the  sovereigns.'  Some  remark- 
ed, 'This  handsome  j^outh  Avho  is  even  like  the  trunk  of  a 
mighty  elephant,  whose  shoulders  and  arms  and  thighs  are 
so  well-built,  who  in  patience  looks  like  the  Hiraavat,  whose 
gftit  is  even  like  that  of  the  lion,  and  whose  prowess  seems  to 
be  like  that  of  an  elephant  in  rut,  ani  who  is  so  resolute,  will 
it  is  probable,  accomplish  this  feat.  He  has  strength  and 
resolution.  It  he  had  none,  he  would  never  go  of  bis  own 
accord.  Besides,  there  is  nothing  in  the  three  worlds  tliat 
Brahmanas  of  all  mortal  men  cannot  accomplish.  Abstaining 
from  all  fool  or  living  upon  air  or  eating  of  fruits,  persevering 
m-  their  ro?^-8^  and   emaciated    and  weak,  Br.i.hmanas   aje  ever: 


532  MAHABHARATA. 

strong   ia    their   own   energy.     One   should  never  disregard  a 
Brahmaua   whether  his    acts  be  right    or  wrong,  by  supposing 
him  incapable   of  acliieving  any  task  that    is  great  or  little,  or 
that  is   fraught    with    bliss   or  woe.     Rama   the   son  of  Jama- 
dagnya  defeated   in  battle  all  the   Kshatriyas.     Agastya  by  his 
ISrahma   energy    drank   the  fathomless  ocean.     Therefore,  say 
ye — Let    this  youth    bend  the  bow   and  string  it  with  ease. — ' 
Many  said,  'So  be  it.'  And  the  Brahmanas    continued  speaking 
unto  one  anotlier  these  and  other  words.  Then  Arjuna  approach- 
el  the    bow  and  stood    there   like   a    mountain.     And  walking 
round    that  bow,  and    bending    his   head   unto   that   giver   of 
})oons — the   lord  Isaua, — and   remembering   Krishna   also,  he 
took  it   up.     And   that  bow   which    Rukma,  Sunitha,  Vakra, 
Hadha's    son,    Duryodhami,  Shalya,    and    many    other    kings 
accomplished  in  the  science    and   practice  of  arms,  could  not, 
even  with   great    exertion,  string,  Arjuna   the   son  of    ludra, 
that  furemost  of  all  persons    endued    with  energy  and  like  un- 
to the  younger  brother  of  Indra   (Vishnu)    in  might,  stringed 
•within    the    twinkling    of  an   eye.     And    taking    up    the   five 
arrows   he  shot   the  mark  and  caused    it  to   fall   down  on  the 
ground  througii  the  hole  in  the   machine    above   which  it   bad 
been  placed.     Then  there   arose  a  loud   uproar  in    the   firma- 
ment, and  the    amphitheatre  also  resounded  with  a  loud   cla- 
mour. And  the  gods  showered   celestial  flowers  on    the  head  of 
Partha    that    slayer    of  foes.     And    thousands   of    Brahmanaa 
began  to  wave  their  upper   garments  in  joy.     And    all  around, 
the  monarchs    who   had    been  unsuccessful,  uttered    exclama- 
tions of  grief  and   despair.     And  flowers  were  rained  from  the 
skies  all   over  the    amphitheatre.     And   the    muscians   struck 
up  in   concert.     Bards  and  heralds    began  to  cliaunt  in   sweet 
tones  the   praises  (of    the    hero  who  accomplished    the    feat). 
And    beholding    Arjuna,    Drupada — that    slayer    of  foes — was 
filled  with  joy.     And  the  monarch  desired  to    assist    with    his 
forces  the  hero  if  occasion    arose.     And   when  the  uproar  waa 
at   its  height,  Yadhish-thira  the  foremost  of  all  virtuous  men, 
accompanied    by  those  first  of  men  the  twins,    hastily    left  the 
amphitheatre    for   returning    to    his   temporary    home.      And 
Krishna  beholding  the  mark  shot   aad  beholding   Partha    also. 


ADl  PARVA.  533 

like  unto  Indra  himself,  who  had  sliot  the  mark,  was  filled  with; 
joy,  and  approached  the  son  of  Kunti  with  a  white  robe  and  a 
garland  of  flowers.  Aul  Arjuna  the  accomplisher  of  inconcei- 
vable feats,  having  won  Draupadi  by  his  success  in  the  amphi- 
theare,  was  saluted  with  reverence  by  all  the  Brahmanas. 
And  he  soon  after  left  the  lists  followed  close  by  her  who  thus 
became  his  wife," 

Thus   ends     the     hundred    and    uintieth    Section    iu    the 
Svayamvara  of  the  Adi  Parva. 


Section   CLXLI. 
(  Svayamvara  Parva  continued.  ) 

Vaisampayana  said,  "  When    the  king  (Drupada)  expressed 
his  desire  of  bestowing    his   daughter  on  that  Brahmana  (who 
had  sliot  the    mark),  all   those  monarchs  who  had  been  invited 
to    the   Svayamvara,  looking    at   one  another,  were  suddenly 
filled  with  wrath.     And  they   said,  'Passing   us  by  and  regard- 
ing  the   assembled   monarchs    as  straw  this    Drupada  desireth 
to   bestow    his   daughter — that  first   of  women — on    a   Brah- 
mana!    Having  planted  the    tree    he  cutteth  it   down  when  it 
is  about  to  bear  fruit.     The  wretch  regardeth  us  not :  therefore 
let  us  slay  him !     He  deserveth  not  our  respect,  nor,  the  vene- 
ratiQn  due   to  age.     Owing  to  such  qualities   of  his,    we   shall 
therefore,  slay  this  wretch  that    insulteth  all  kings,   along  with 
Lis  son  !    Inviting  all  the  monarchs  and  entertaining  them  with 
excellent  food,    he  disregardeth    us  at  last.     In  this  assemblnge 
of  monarchs  like  unto  a  conclave  of   the  celestials,  doth  he  not 
see  a  single  monarch    equal  unto    himself?     The  Vedic  declar- 
ation is  well-known    that   the    /Sya?/(X7Uvara  is  for  the  Kshatri- 
yas.     The  Brahmanas  have  no  claim  in  respect  of  an  election  of 
husband    by  a  Kshatriya    damsel.    Or,  ye  kings,  if  this  damsel 
desireth  not  to  elect  any  one   of  us  as   her  lord,  let  us  cast  her 
into   the   fire  and  return    to   our    kingdoms.     As  regards  this 
Brahmana,  although    he    hath,    from    ofiiicousness    or    avarice, 
done  this  injury    to    the  monarchs,  he  should  not  yet  be  slain  ; 
for  our  kingdoms,  lives,  treasures,  sons,  grandsons,  and  what- 
ever other   wealth   we  have,  all   exist  for  Brahmanas.     Some- 


5'3i  MABABHAUATA, 

thing  must  be  done  here  (even  unto  him)  so  that  from  fear 
of  disgrace  aud  the  desire  of  maintaining  what  iiroperly 
belongeLh  unto  each  order,  other  Svayamvara  may  not  ter- 
minate in  this  way.' 

"  Having  addressed  one  another  thus,  those  tigers  among 
monarchs  endued  with  arms  like  unto  spiked  iron  macas,  took 
up  their  weapons  and  rushed  at  Drupada  for  slaying  him  then 
and  there.  Aud  Drupada  beholding  those  monarchs  all  at  once 
rushing  towards  him  in  anger  with  baw  and  arrows,  sought, 
from  fear,  the  protection  of  the  Braiimanas.  But  those 
mighty  bowmen  (Bhima  aud  Arjuna)  of  the  Pandavas,  capable 
of  chastising  all  foes,  a,dvanced  to  oppose  those  monarchs  rush- 
ing towards  them  iupetuously  like  elephants  in  the  season  of 
rut.  Then  the  monarchs  with  fingers  cased  in  leather  and 
upraised  weapons  rushed  in  anger  at  the  Kuru  princes  Bhima 
and  Arjuna  for  slaying  them.  Then  the  mighty  Bhima  of 
extraordinary  achievements,  endued  with  the  strength  of 
thunder,  tore  up  like  an  elephant  a  large  tree  and  divested  it' 
of  its  leaves.  And  with  that  tree,  the  strong-armed  Bhima  the 
son  of  Pritha, — that  grinder  of  all  foes, — stood,  like  unto  the 
inace-beariug  king  of  the  Dead  (Yaiaa)  armed  with  his  fierce 
mace,  near  that  bull  amongst  men  Arjuna.  And  beholding 
that  feat  of  his  brother,  Jishnu  of  extraordinary  intelligence 
and  himself  also  of  inconceivable  feats,  wondered  much. 
And  equal  unto  ludra  himself  in  achievements,  casting  off  alt 
fear  he  stood  with  his  bow  realy  to  receive  those  assailants. 
And  beholding  those  feats  of  both  Jishnu  and  his  brother; 
Dauiodara  CKrishna)  of  superhuman  intelligence  and  incon- 
ceivable feats,  addressing  his  brother,  HalayuJhu  (Valadeva) 
of  fierce  energy,  said,  'That  hero  there,  of  tread  like  that 
of  a  mighty  lion,  who  draweth  the  large  bow  in  his  hand  full 
four  cubits  in  length,  is  Arjuna!  There  is  no  doubt,  0  Sankar- 
shana,  in  this,  if  I  am  Va^udeva  1  That  other  hero  who  having 
speedily  torn  up  the  tree  hath  suddenly  become  ready  to 
drive  off  the  monarchs,  is  Vrikodara  !  For  no  one  in  the 
world,  except  Yrikodura,  could  today  perform  such  a  feat  in 
the  field  of  battle  !  Anl,  O  Achyuta,  that  other  youth  of  eyes 
like  unto  lotus  leaves,  of  full  four    cubits'    htight,  of  gait   liks- 


ADIPAUVA,  535 

Oiat  01  a  miglity  lion,  and  humble  withal,  of  fair  cmplexion  and 
prominent  and  shining  nose,  who  hath,  a  little  before,  left 
the  amphitheatre,  is  Dharma's  son  (Yudhish-thira).  The  two 
other  youths,  like  unto  Kartikeya,  are,  I  suspect,  the  sous 
of  the  twin  Aswinas.  I  heard  that  the  sons  of  Pandu  along 
with  their  mother  Pritha  had  all  escaped  ffon  the  conflagra- 
tion of  the  house  of  lao.'  Then  Halayudha  of  complexion 
like  unto  that  of  clouds  uncharged  with  rain,  addressing  his 
younger  brother  (Krishna),  said  with  great  satisfaction 'O,  I 
am  happy  to  hear,  as  I  do  from  sheer  good  fortune,  that  our 
father's  sister  Pritha  with  the  foremost  of  the  Kaurava  prin- 
ces have  all  escaped  (from  death)  !' 

Thus    ends  tiie   hundred   and   ninety-first   Section    in   the 
Svayamvara  of  the  Adi  Parva. 


Section  CLXLII.  * 

( jSvayamvara  Parva  continued.  ) 

Vaisampayana   said,  "  Then  those  bnlls   among  Brahmanas 
shaking  their  deer-skins  and  water-pots  made  of  cocanut-shells 
exclaimeJ,  'Fear  not,  we  will  fight  the  foe!'     Arjuna  smilingly 
addressing  those    Bi'ahmanas    exclaiming  thus,   said,  'Stand  ye 
asside  as  spectators  (of  the  fray)  Showering  hundreds  of  arrows 
furnished  with  straight  points  even  I  shall  check,   like  snakes 
with  mantras,  all    those   angry  monarchs.'     Having    said  this, 
the  mighty  Arjuna  taking  up  the  bow  he  had  obtained  as  dower 
accompanied    by    his   brother   Bhinia,    stood   immovable    as    a 
mountain.     And    beholding    those    Kshatriyas   who    were  ever 
furious  in  battle  with  Kama  ahead,    the  heroic  brothers  rushed 
fearlessly    at    them    like  two  elephants  rnshing  against  a   host 
of  hostile  elephants.     Then  those  monarchs  eager  for  the  fight 
fiercely   exclaimed,    'The  slaughter  in    battle  of   a   Brahamana 
desiring  to  f  ght  is  permitted.'     And   saying  this,  the  monarchs 
suddenly  rushed   agsinst    the  Brahmanas.     And  Kama    endued 
with  great  energy  rushed  against  Jishnu  for  fight.     And  Salya 
the  mighty   king    of  tiie    Madras    ruslied    against   Bhima   like 
one    elephant    rushing    against    another    for  the  sake  of  a  she- 
elphant  in  season;  while  Duryodhona  and  others,  engaged  with 


536  MAHABHARATA. 

the    Brahmanas,  skirmished  with    them    lightly  and  carelessly. 
Then    the    illustrious    Arjuna    beholding    Kama     the   son   of 
Vikartana  (Sarja)    advancing   towards    him,  drew   his   tough 
bow  and    pierced    him  with  his  sharp-arrows.     And  the   impe- 
tus   of    those    whetted    arrows    furnished   with   fierce   energy 
made  Radheya  (Kama)  faint.    Recoverintr  consciousness  Kama 
attacked  Arjuua   with   greater  care  than  before.     Then  Kama 
and  Aajuna,  both    foremost  of  victorious   warriors,  desirous  of 
vanquishing    each    other,  fought  madly  on.     And  such  was  the 
lightness    of  hand    they  both    displayed   that  (each    enveloped 
by  the  other's   shower    of  arrows)    they  both    became  invisible 
(unto  the  spectators  of  their  encounter).     'Behold  the  strength 
of  ray   arms,' — 'Mark,  how    I    have    counteracted    the    feat,'— 
those  were  the    words — intelligible    to  heroes  alone — in  which 
they   addressed    each     other.     And    incensed    at   finding    the 
■  strength  and    energy  of  Arjuna's   arms  unequalled    on   earth, 
Kama  the  son  of  Surya  fought  with  greater    vigor.     And   par- 
rying all  those  impetuous  arrows  shot  at  him  by  Arjuna,  Kama 
sent  up  a  loud  shout.     And  this   feat  of  his    was  applauded  by 
all  the  warriors.     Then    addressing    his  antagonist,  Kama  said, 
'O  thou  foremost   of  Brahmanas,  I  am  gratified  to  observe  the 
energy    of  thy  arms    that  knoweth  no  relaxation  in  battle  and. 
thy  weapons  themselves  fit  for  achieving  victory.    Art  thou  the 
emrbodiment  of  the  science  of  weapons,  or  art  thou,  Rama  that 
best   of  Brahmanas,  or  Indra  himself,  or    Indra's  younger  bro- 
ther Vishnu    called   also  Achyuta,  who  for   disguising    himself 
hath    assumed    the  form    of  a    Brahmana   and  mustering  such 
energy  of  arms    fighteth    with    me  ?     No    other  person  except 
the   husband  idmself  of  Sliachi  or  Kiriti  the   son  of  Pandu  is 
capable    of  fighting    with   me    when  I  am  angry  on  the  field 
of  battle.     'Then  hearing  those  words  of  his,  Falgoona  replied, 
saying,    'O    Kama,    I    am    neither    the    science   of  arms  (per- 
sonified), nor  Rama  endued  with    superhuman    powers!     lam 
only  a  Brahamuna  who  is  the  foremost  of  all  warriors— of  all 
wielders  of  weapons.     By  the   grace  of  my  preceptor   I   have 
become   accomplished  in    [he  BraJwia   and    the   Paurandara 
weapons.     I  am  here   to  vanquish    thee   ia    battle.     Therefore, 
O  hero,  wait  a  little  !' " 


ADIPARVA,  637 

Vaisampayana  continued,  "Tims  addressel  (by  Arjuna), 
Kama  the  adopted  son  of  Radha  desisted  from  the  fight,  for 
that  mighty  charioteer  thought  that  Brahma  energy  is  evec 
invincible.  Meanwhile  on  another  part  of  the  field,  tha 
mighty  heroes  Shalya  and  Vrikodara,  well-skilled  in  battle  and 
possessed  of  great  str-jngih  and  proficiency,  challenging  each 
other,  engaged  in  fight  like  two  elephants  in  the  season  o£ 
rut  !  And  they  struck  each  other  with  their  clenched  fista 
and  knees.  And  sometimes  pushing  each  other  forward  ami 
sometimes  dragging  each  other  near,  sometimes  throwing  each 
other  down  face  downwards  and  sometimes  on  the  sides,  they 
fought  on,  striking  each  other  at  times  with  their  clenched 
fists.  And  encountering  each  other  with  blows  hard  as  ther 
clash  of  two  masses  of  granite,  the  lists  rang  with  the  sounds 
of  their  combat.  Fighting  with  each  other  thus  for  a  fe\Nf 
seconds,  Bhima  the  foremost  of  the  Kuru  heroes  taking  up 
Shalya  on  his  arms  hurled  him  to  a  distance.  And  Bhima-sena 
— that  bull  amongst  men— surprised  all  (by  the  dexterity  o£ 
his  feat)  for  though  he  threw  Shalya  on  the  ground  he  did  iti 
without  hurting  him  much.  And  when  Shalya  was  thus 
thrown  down  and  Kama  was  struck  with  fear,  the  other  mou- 
archs  were  all  alarmed.  And  they  hastily  surrounded  Bhima, 
and  exclaimed,  'Surely,  these  bulls  amongst  Brahmanas  ara 
excellent  (warriors)  j  Ascertain  in  what  race  have  they  beea 
born  and  where  they  abide.  Who  can  encounter  Kama  the  sou 
of  Radha  in  fight,  except  Rama,  Drona,  or  Kiriti  the  son  o£ 
Pandu  ?  Who  also  can  encounter  Duryo-dhana  in  battle  ex- 
cept Krishna  the  son  of  Devaki,  and  Kripa  the  son  of  Shara- 
dwan  ?  Who  also  can  overthrow  in  battle  Shalya — that  first  o£ 
mighty  warriors — except  the  hero  Valadeva,  or  ^Vrikodara  tha 
son  of  Pandu,  or  the  horoic  Duryolhana  ?  Let  us,  therefore, 
desist  from  this  fight  with  the  Brahmanas.  Indeed,  Brahmanas, 
however  offending,  should  yet  be  ever  protected.  And  firsd 
let  us  ascertain  who  these  are ;  for  after  we  have  done  that] 
we  may  cheerfully  fight  with  them.'" 

Vaisampayana  continued,  "  And  Krishna,  having  beheld 
that  feat  of  Bhima,  believed  them  both  to  bo  the  sons  of 
iLuati,    Aad  gently  addressing  the  aj^sembleol  monarchs,  say-^ 

68 


538  MAHABHARATAi 

ing,  'This  maiden  hath  been  justly  acquired  (by  the  Bmlhm^ 
ana),  '  lie  induced  them  to  abandon  the  fight.  Accomplished 
in  battle,  those  monarchs  then  desisted  from  the  fight.  And 
those  best  of  monarchs  then  returned  to  their  respective 
kingdoms;  wondering  much.  And  those  who  came  there 
went  away  saying,  'The  festive  scene  hath  terminated  in  the 
victory  of  the  Brahmanas.  The  princess  of  Panchala  hath 
become  the  bride  of  a  Brahmana,'  And  surrounded  by  Brah- 
manas dressed  in  skins  of  deer  and  other  wild  animals,  Bhima 
and  Dhananjaya  passed  with  difficulty  out  of  the  throng.  And 
those  heroes  among  men,  mangled  by  the  enemy  and  followed 
by  Krishna,  having  at  last  escaped  from  that  throng,  looked 
like  the  moon  in   full  ani  the  sun  emerged  from  the  clouds. 

"  Meanwhile  Kunti  seeing  that  her  sons  were  late  in  re- 
turning from  their  eleemosynary  round,  was  filled  with  anxi- 
ety. And  she  began  to  think  of  various  evils  having  over- 
taken her  sons.  At  one  time  she  thought  that  the  sons  of 
Dhrita-rashtra  having  recognised  her  children  had  slain  them, 
Next  she  feared  that  some  cruel  and  strong  Eakshasas  endued 
with  powers  of  deception  had  slain  them.  And  she  asked 
herself,  '  Could  the  illustrious  Vyasa  himself  (who  had  direct" 
ed  my  sons  to  come  to  Panchala)  have  been  guided  by  per- 
verse intelligence  V  Thus  reflected  Pritha  in  consequence  of 
her  affection  for  her  children.  Then  in  the  stillness  of  the 
late  afternoon,  Jishnu,  accompanied  by  a  body  of  Brahmanas, 
entered  the  abode  of  the  potter,  like  the  cloud-covered  sun 
appearing  in  a  cloudy  day." 

Thus  ends  the  hundred  and  ninety-second  Section  in  the 
Svayamvara  of  the  Adi  Parva. 


Section  CLXLIIL 
(  Svayamvara  Parvd  continued.  ) 

Vaisampayana  said,  "  Then  those  illustrious  sons  of  Pritha, 
returning  to  the  potter's  abode,  approached  their  mother. 
And  those  first  of  men  represented  Yajna-seni  unto  their 
mother  as  the  alms  they  had  obtained  that  day.  And  Kunti 
who  was  there  within  the  room  and  saw  not  her  sons,  replied, 


ADIPARVAi  539 

•faying,  'Enjoy  ye  all  (what  ye  have  obtained) !'  The  momenE 
after,  she  beheld  Krishna  and  then  she  said,  '  Oh,  what  have 
I  said  !'  And  anxious  with  the  fear  of  sin  and  reflecting 
how  every  one  could  be  extricated  from  the  situation,  she  took 
the  cheerful  Yajna-seni  by  the  hand,  and  approaching  Yudhish- 
thira  said,  'This  daughter  of  king  Yajna-sena  upon  being 
represented  to  me  by  thy  younger  brothers  as  the  alms  they 
had  obtained,  from  ignorance,  O  king,  I  said  what  was  proper, 
viz,  Enjoy  ye  all  what  hath  been  obtained.  O  thou  bull  of 
the  Kuru  race,  tell  me  how  my  speech  may  not  become  un- 
true, how  sin  may  not  touch  the  daughter  of  the  king  of 
Panchala,  and  how  also  she  may  not  become  uneasy  !'  " 

Vaisampayana  continued,  "  Thus  addressed  by  his  mother, 
that  hero  among  men,  that  foremost  scion  of  the  Kuru  race, 
the  intelligent  king  (Yudhish-thira),  reflecting  for  a  moment, 
consoled  Kunti,  and  addressing  Dhananjaya,  said,  'By  thee,  O 
Falgoona,  hath  Yajna-seni  been  won.  It  is  proper,  therefore, 
that  thou  shouldst  wed  her.  O  tihou  withstander  of  all  foes, 
igniting  the  sacred  fire  take  thou  her  hand  with  due  rites  !' 

"Arjuna,  bearing  this,  replied,  'Oking,  do  not  make  me 
a  participator  in  sin  !  Thy  behest  is  not  conformable  to 
virtue  !  That  is  the  path  followed  by  the  sinful.  Thou  shouldsb 
wed  first,  then  the  strong-armed  Bhima  of  inconceivable 
feats,  then  myself,  then  Nakula,  and  last  of  all,  Sahadeva 
endued  with  great  activity.  Both  Vrikodara  and  myself,  and 
the  twins  and  this  maiden  also,  all  await,  O  monarch,  thy 
commands  !  When  such  is  the  state  of  things,  do  that,  after 
reflection,  which  would  be  proper,  conformable  to  virtue,  pro- 
ductive of  fame,  and  beneficial  unto  the  king  of  Panchala. 
All  of  u8  are  obedient  to  thee,  O,  command  us  as  thou 
likest  !'  " 

Vaisampayana  continued,  "Hearing  these  words  of  Jishnu, 
so  full  of  respect  and  affection,  the  Pandavas  all  cast  their 
eyes  upon  the  princess  of  Panchala.  And  the  princess  of 
Panchala  also  looked  at  them  all.  And  casting  their  glances 
on  the  illustrious  Krishna,  those  princes  looked  at  one  another. 
And  taking  their  seats,  they  began  to  think  of  Draupadi 
-alone,    Indeed.,  after  those  princes  of   immeasurable  energy 


540  UAHAHHASAXA. 

Lad  lookeol  at  Draupadi,  the  god  of  Desire  invaded  their 
hearts  and  continued  to  grind  all  their  senses.  The  ravishing 
lieauty  of  Panchali  had  been  modelled  by  the  Creator  himself, 
and  superior  to  that  of  all  other  women  on  earth  it  could 
captivate  the  heart  of  every  creature.  And  Yudhish-thii'a 
the  son  of  Kunti,  beholding  his  younger  brothers,  understood 
what  was  passing  in  their  minds.  And  that  bull  among  men 
immediately  recollected  the  words  of  Krishna-Dwaipayana. 
And  the  king  then,  from  fear  of  a  division  amongst  the 
brothers,  addressing  all  of  them,  said,  'The  auspicious  Drau- 
padi shall  be  the  common  wife  of  us  all  !'  " 

Vaisampayana  continued,  "  The  sons  of  Pandu   then,  hear- 
ing those  words  of  their  eldest  brother,  began  to  revolve  them 
in  their  minds  in  great    cheerfulness.     Then    the   hero    of  the 
Vrishni  race  (Krishna)  suspecting  the  five  persons  he  had  seen 
in  the  Svayamvara  to   be   none  else   than    the   heroes  of  the 
Kuru  race,  came,  accompanied  by   the   son    of  Rohiny   (Vala- 
deva),  to  the  house  of  the  potter  where  those  foremost  of  men 
had  taken  up  their  quarters.     And  arrived  there,  Krishna  and 
Valadeva  beheld  seated   in    that   potter's   house   Ajata-shatru 
(  Yudhish-thira  )    of  well-developed   and   long   arms,  and  his 
younger    brothers     possessing  the  splendour   of    fire   sitting 
around  him.     Then   Vasudeva   approaching   that  foremost   of 
virtuous  men — the    son    of  Kunti— and    touching   the   feet  of 
that  prince  of  the  Ajamida   race,  said,  '  I  am  Krishna  !     And 
the  son  of  Rohiny  fValadeva)  also,  approaching  Yudhish-thira, 
did  the  same.  And  the  Pandavas,  beholding  Krishna  and  Vala- 
deva, began  to  express  great  delight.     And,  0  thou   foremost 
of  the  Bharata  race,  those  heroes  of  the  Yadu  race   thereafter 
touched  also  the   feet   of  (Kunti)    their    father's  sister.     And 
Ajata-shatru— that   foremost   of    the  Kuru     race— beholding 
Krishna  enquired   after   his    well-being   and  asked,  '  How,  O 
Vasudeva,  hast  thou  been  able  to  trace  us,  living  as  we  are  in 
disguise  ?'  And  Vasudeva,  smiling,  answered,  'O  king,  fire,  even 
if  covered,  can  be  known.     Who    else,  among  men,  than    the 
Pandavas  could  exhibit  such  might  ?     Ye  resistors  of  all  foes, 
ye   sons   of  Pandu,  by    sheer  good    fortune    have   ye  escaped 
ixom  thai  fierce  fire  !     And  it  is  by   sheer  good   fortune   alone 


ADlPAFvVA,  ^H 

that  the  wretched  son  of  Dhrita-rashtra  and  his  counsellors 
have  not  succeeded  in  accomplishing  their  wishes.  Blest  be  ye  ! 
And  grow  ye  in  prosperity  like  a  fire  in  a  cave  gradually  grow- 
ing and  spreading  itself  all  around  !  And  lest  any  of  the 
naonarcbs  recoo^nise  ye,  give  us  leave  to  return  to  our  tent !' 
Then,  obtaining  Yudhish-thira's  leave,  Krishna  of  prosperity 
knowing  no  decrease,  accompanied  by  Yaladeva,  hastily  went 
away  from  the  potter's  abode." 

Thus  ends    the    hundred  and  ninety-third   Section  in   the 
Svayamvara  of  the  Adi  Parva, 

Section  CLXLIV. 
(  Svayamvara  Parva  continued.  ) 

Vaisampayana  said,  "  When   the  Kuru  princes  (Bhiraa  and 

Arjuna)    were  wending    towards   the     abode   of    the   potter, 

Dhrishta-dyumna  the  Panchala   prince  followed   them.     And 

sending    away   all   his   attendants,    he   concealed  himself  ia 

some  part  of  the  potter's   house,  unknown  to   the   Pandavas. 

Then    Bliima,   that,  grinder    of  all    foes,  and   Jishnu,  and  the 

illustrious  twins,  returning  from   their  eleemosynary  round  in 

the  evening,  cheerfully   gave   everything   unto  Yudhish-thira 

Then   the   kind  Kunti   addressing   the   daughter   of  Drupada 

said,  '0  amiable   one,   take  thou  first  a  portion  from  this   and 

devote  it   to  the   gods  and   give  it  away  to   Brahmanas,  and 

feed  those  that  desire   to  eat  and  give   unto  those  who  have 

become  our  guests.     Divide  the   rest   into   two   halves.     Give 

one  of  these  unto  Bhima,  O  amiable  one,  for  this  strong  youth 

of    fair  complexion — equal  unto    a  king   of   elephants — this 

hero  always  eateth    much.     And   divide   the   other   half  into 

six  parts,  four  for  these  youths,   one  for   myself,  and   one   for 

thee.'     Then  the  princess  hearing  those  excellent  words  of  her 

mother-in-law,  cheerfully  did  ail   that  she  had   been  directed 

to  do.     And  those   heroes   then  all    ate  of  the   food    prepared 

by  Krishna.     Then    Sahadeva  the  son  of  Madri,  endued  with 

great  activity,  spread  on   the  ground  a  bed   of  Kusa  grass. 

Then  those   heroes,  each  spreading  thereon  his   deer-skin,   laid 

themselves  dowu   to  sleep.    And  those  foremost  of  the  Kuru 


5tt^  LIAHABHARATA, 

princes  laid  themselves  down  with  heads  towards  the  souilfi,. 
And  Kanti  laid  herself  down  along  the  line  of  their  heads, 
and  Krishna  along  tiiat  of  their  feet.  And  Krishna,  though 
she  lay  with  the  sons  of  Pandu  on  that  bed  of  Kusa  grass 
along  the  line  of  their  feet  <as  if  she  were  their  nether 
pillow,  grieved  not  in  her  heart  nor  thought  disrespectfully  of 
those  bulls  amongst  the  Kurus.  Then  those  heroes  began  to 
converse  with  each  other.  And  the  conversation  of  those 
princes,  each  worthy  to  lead  an  array,  was  exceedingly 
interestiug,  being  upon  celestial  weapons,  and  cars,  and  ele- 
phants, and  swords,  and  arrows,  and  battle-axes.  And  the  son 
of  the  Panchala  king  listened  (from  his  place  of  concealment) 
unto  all  they  said.  And  all  those  who  were  with  him  beheld 
Krishna  in  that  state. 

"When  morning  came,  the  prince  Dhrishta-dyumna  sefe 
out  from  his  place  of  concealment  with  great  haste  inorder 
to  report  to  Drupada  in  detail  all  that  had  happened  at 
the  potter's  abode  and  all  that  he  had  heard  those  heroes 
to  say  amongst  one  another  during  the  night.  The  king  of 
Panchala  had  been,  sad  because  he  knev/  not  as  Panda vas 
those  who  had  taken  away  his  daughter.  And  the  illus- 
trious monaich  asked  Dhrishta-dyumna  on  his  return,  'Oh, 
where  hath  Krishna  gone  ?  Who  hath  takea  her  away  ?  Hath 
any  Sudra  or  anybody  of  mean  descent,  or  hath  a  tribute- 
paying  Vaisya,  by  taking  my  daughter  away,  placed  his  dirty 
foot  on  my  head  ?  0  son,  hath  that  wreathe  of  flowers  been 
thrown  away  on  a  grave-yard  ?  Hath  any  Kshatriya  of  high 
brith,  or  any  one  of  the  superior  order  (Brahmana)  obtained  my 
daughter  ?  Hath  any  one  of  mean  descent,  by  having  won 
Krishna,  placed  his  left  foot  on  my  head  ?  I  would  not,  O  sod, 
grieve  but  feel  greatly  happy,  if  my  daughter  hath  been  united 
with  Pai'tha  that  foremost  of  men  j  O  thou  exalted  one,  tell 
me  truly,  who  hath  won  my  daughter  today  !  O,  are  the  sons  of 
that  foremost  of  the  Kurus — Vichitra-virya's  son — alive  ?  Was 
it  Partha  (Arjuna)  that  took  up  the  bow  and  shot  the  mark  ?' " 

Thus   ends    the  hundred   and   ninety-fourth  Section  iu  the ' 
Svayamvara  of  the  Adi  Parva. 


Section  CLXLY. 
(  Vaivdhika    Parva.  ) 

Yaisampayana  said  "  Thus  addressed,  Dhrislita-dj'iimna, 
that  foremost  of  the  Lunar  princes,  cheerfully  said  unto  his 
father  all  that  had  happened  and  by  whom  had  Krishna  been 
won.  And  the  prince  said,  'With  large,  red,  eyes,  attired 
in  deer-skin,  and  resembling  a  celestial  in  beauty,  the  youth 
who  stringed  that  foremost  of  bows  and  brought  down  on  earth 
the  mark  set  on  high,  was  soon  surrounded  by  the  foremost 
of  Brahraanas  who  also  offered  him  their  homage  for  the 
feat  he  had  achieved.  Incapable  of  bearing  the  sight  of  a, 
foe  and  endued  with  great  activity,  he  began  to  exert  his 
prowess.  And  surrounded  by  the  Brahmanas  he  resembled 
the  thunder-wielding  Indra  standing  in  the  midst  of  the 
celestials  and  the  Rishis.  And  like  a  she-elephaut  following 
the  leader  of  a  herd,  Krishna  cheerfully  followed  that  youth 
catching  hold  of  his  deer-skin.  Then  when  the  assembled 
monarchs  incapable  of  bearing  that  sight  rose  up  in  wrath 
and  advanced  for  fight,  there  rose  up  another  hero  who  tear- 
ing up  a  large  tree  rushed  against  that  concourse  of  kinga 
felling  them  right  and  left  like  Yama  himself  smiting  dowa 
creatures  endued  with  life.  Then,  O  monarch,  the  assembled 
kings  stood  mationless  looking  at  that  couple  of  heroes,  while 
they,  resembling  the  Sun  and  the  Moon,  taking  Krishna  with 
them,  left  the  amphitheatre  and  wended  imto  the  abode  of 
a  potter  in  the  suburbs  of  the  town.  And  there  at  the  potter's 
sat  a  lady  like  unto  a  flame  of  fire  who,  I  ween,  is  their 
mother.  And  around  her  also  sat  three  other  foremost  of 
men  each  of  whom  was  like  unto  fire.  And  the  couple  of 
heroes  having  approached  her  paid  homage  unto  her  feet,  and 
they  said  unto  Krishna  also  to  do  the  same.  And  keeping 
Krishna  with  her,  those  foremost  of  men  all  went  out  on  a 
tour  of  eleemosynation.  Sometime  after  when  they  returned, 
Krishna  taking  from  them  what  they  had  obtained  in  alms, 
devoted  a  portion   thereof  to  the  gods,  and  gave  another  por- 


54<4  MAHABHARATA, 

tion  away  In  gift  to  Brahmanas.  And  of  what  remained  after 
this,  she  gave  a  portion  to  that  venerable  lady,  and  diatributed 
the  rest  amongst  those  five  foremost  of  men.  And  she  took  a 
little  for  herself  and  ate  it  last  of  all.  Then,  0  monarch,  they 
all  laid  themselvs  down  for  sleep,  Krishna  lying  along  the 
line  of  their  feet  as  their  nether  pillow.  And  the  bed  on 
which  they  lay  was  made  of  Kusa  grass  upon  which  waa 
spread  their  deer  skins.  And  before  going  to  sleep  they 
talked  on  diverse  subjects  in  voices  deep  as  of  black  clouds. 
And  the  talk  of  those  heroes  was  such  that  neither  Vaisyaa 
nor  Sudras,  nor  Brahmanas,  would  talk  in  that  way.  With* 
out  doubt,  O  monarch,  they  are  all  bulls  amongst  Kshatriyaa, 
their  talk  having  been  on  military  subjects.  It  seems,  O 
father,  that  our  hope  hath  fructified,  for  we  have  heard  that 
the  sons  of  Kunti  all  escaped  from  the  conflagration  of  the 
house  of  lac.  Fi'om  the  way  in  which  the  mark  was  shot  down 
by  that  youth,  and  the  strength  with  which  the  bow  waa 
stringed  by  him,  and  the  manner  in  which  I  have  heard 
them  talk  with  one  another,  it  is  certain,  O  monarch,  that 
they  are  the  sons  of  Prifcha  wandering  in  disguise, 

"  Hearing  these  words  of  his  son,  king  Drupada  became 
exceedingly  glai,  and  he  sent  unto  them  his  priest  directing 
him  to  ascertain  who  they  were  and  whether  they  were  the 
sons  of  the  illustrious  Paadu.  Tims  directed,  the  king's  priest 
went  unto  them  and  applauding  them  all,  delivered  the  king's 
message  duly,  saying,  '  Ye  who  are  worthy  of  preference  in 
everything,  the  boon-giving  king  of  the  earth — Drupada — is 
desirous  of  ascertaining  who  ye  are  !  Beholding  this  one  who 
hath  shot  down  the  mark,  his  joy  knoweth  no  bounds.  Giv- 
ing us  all  particulars  of  your  family  and  tribe,  place  ye  your 
feet  on  the  heads  of  your  foes  and  gladden  the  hearts  of  the 
king  of  Panchala  and  his  men  and  mine  also  !  King  Pandu  was 
the  dear  friend  of  king  Drupada  and  regarded  by  him  as  his 
counter  self.  And  Drupada  had  all  along  cherished  the  de- 
sire of  bestowing  this  daughter  of  his  upon  Pandu  as  his 
daughter-in-law.  Ye  heroes  of  features  perfectly  faultless, 
king  Drupada  hath  all  along  cherished  this  deire  in  his  heart 
that  Arjuaa  of  strong  and  long  arms  might  wed  this  daughter 


ADI  PARY4.  545 

of  his  according  to  the  ordinance.  If  that  hath  become 
possible,  nothing  couhi  be  better,  nothing  more  beneficial, 
nothing  more  conducive  to  fame  and  virtue,  so  far  as  Drnpada 
is  concerned.' 

"  Having  said  this,  the  priest  became  silent  and  humbly 
waited  for  an  answer.  And  beholding  him  sitting  thus,  the 
king  (Yudhish-thira)  commanded  Bliima  who  sat  near,  saying, 
'Let  water  to  wash  his  feet  and  Arghya  be  offered  unto  this 
Bruhmana.  He  is  king  Drupada's  priest  and  therefore  worthy 
of  great  respect.  We  sliould  worship  him  with  more  than 
ordinary  reverence.'  Then,  O  monarch,  Bhinia  did  as  directed. 
An  I  accepting  the  worship  thus  offered  unto  him,  the  Brahmaua 
with  a  glad  heart  sab  at  his  ease.  Then  Yudhish-thira 
addressed  him  and  said,  'The  king  of  Panchala  hath,  by  appoint- 
ing a  special  kind  of  dower,  given  away  his  daughter  according 
to  the  practice  of  his  order  and  not  freely.  This  hero  hath,  by 
satisfying  that  demand,  won  the  princess.  King  Drupada, 
therefore,  hath  nothing  now  to  say  in  regard  to  the  race, 
tribe,  family,  and  disposition  of  him  who  hath  performed  that 
feat.  Indeed,  all  his  queries  have  been  answered  by  the  string- 
ing of  the  bow  and  the  shooting  down  of  the  mark.  It 
is  by  doing  what  he  had  directed  that  this  illustrious  hero 
hath  broughb  away  Krishna  from  among  the  assembled 
monarchs.  Under  these  circumstances,  the  king  of  the  Lunau 
race  should  not  indulge  in  any  regrets  which  can  only  make 
him  unhappy  (without  mending  matters  in  the  least).  The 
desire  that  king  Drnpada  hath  all  along  cherished  will  be 
accomplished,  for  this  handsome  princess  beareth,  I  ween,  every 
au-picious  mark  !  None  that  is  weak  in  strength  could  string 
that  bow,  and  none  of  mean  birth  unaccomplished  in  arma 
could  have  shot  down  the  mark.  It  behoveth  not,  therefore, 
the  king  of  Panchala  to  grieve  for  his  daughter  today.  Noc 
can  anybody  in  tlie  world  undo  that  act  of  shooting  down 
the  mark.  Therefore,  the  king  should  not  grieve  for  what 
must  take  its  course. ' 

"  While  Yudhish-thira  was  saying  all  this,  another  messen- 
ger from  the  king  of  Panchala,  coming  thither  in  haste,  said 
'The  (nuptial)  teu^t  is  ready.' " 


546'  MADABHARATA. 

Thus  ends   the   hundred   and   ninety-fifth  Section  in  tbe 
Vaivahika  of  the  Adi  Parva, 

Section  CLXLVL 
(Vaivahika  Parva  continued.) 
Vaisampayana  continued,  "The  messenger  said,  'King  Dm- 
pada  hath  ia  view  of  his  daughter's  nuptials,  prepared  a  good 
feast  for  the  bride-groom's  party.  Come  ye  thither  after  finish- 
inty  your  daily  rites.  Krishna's  wedding  will  take  place  there. 
Delay  ye  not.  These  chariots  adorned  with  golden  lotuses  and 
drawn  by  excellent  horses  are  worthy  of  kings,  Riding  oa 
them,  ye  all  come  into  the  abode  of  the  king  of  Panchala.' " 

Vaisampayana   continued,  'Then     those   bulls    among  the 
Kurus,  dismissing  the  priest  and  causing  Kunti  and  Krishna  to 
ride  together  upon  one  of  those  cars,  themselves  ascended  those 
gplendid   vehicles   and  proceeded   towards   Drupada's  palace. 
Meanwhile,   O  Bharata,  hearing   from   his  priest    the    words 
that   Yudhish-thira  the  just  had  said,  king  Drupada,  inorder 
to  ascertain  the    order  to   which  those  heroes   belonged,  kepfe 
ready  a  large   collection  of  articles   (required   under  the  ordi- 
ance  for   the   wedding   of  each  of  the   four  orders).     And  he 
kept  ready   fruits,  sanctified   garlands,  and  coats  of  mail,  and 
shields,  and   carpets,   and   kine,  and   seeds,  and  various  other 
jJrticles  and  implements   of  agriculture.     And  the   king   also 
collected,  O  monarch,  every  article  appertaining  to  other  art?, 
and  various  implements    and  apparatus  of  every  kind  of  sport. 
And  he   also    collected    excellent   coats   of  mail  and  shining 
shields,  and  swords  and  scimitars  of  fine  temper,   and  beautiful 
chariots   and    horses,   and   first-class  bows   and  Avell  adorned 
arrows,  and  various  kinds  of  missiles  ornamented  with   gold. 
And  he  also  kept  ready  darts  and  rockets   and  battle-axes  and 
various  utensils  of  war.   And  there  were  in  that  collection  beds 
;and  carpets  and  various  fine  things,  and  cloths  of  various  kinds. 
And  when  the  party   went  to  Drupada's  abode,    Kunti    taking 
with  her  the  virtuous  Krishna  entered  the  inner  apartments  of 
4:he  king.     And   the   ladies   of  the  king's  household  with  joy- 
ous hearts  W9i'§hippe4  the  queea  of  the  Kuru?,    Aud  behald^ 


IDlPARVli  •'547 

fng,  0  mmiardi,  those  foremost  of  men,  each  possessing  the 
active  gait  of  the  lion,  with  deer-skiiis  for  their  upper  gar 
ments,  eyes  like  uuto  those  of  mighty  bulls,  broad  shoulders, 
and  long  hanging  arms  like  unto  the  bodies  of  mighty  snakes, 
the  king,  and  the  king's  minister,  and  the  king's  son,  and  the 
king's  friends,  and  attendants,  became  exceedingly  glad.  Ami 
those  heroes  sab  on  excellent  seats  furnished  with  foot-stools 
without  any  awkwardness  and  hesitation.  And  those  foremost 
of  men  sat  with  perfect  fearlessness  on  those  costly  seats  one 
after  another  accorling  to  the  order  of  their  ages.  And 
after  those  heroes  were  seated,  well  dressed  servants,  male  and[ 
female,  and  skilful  cooks  brought  excellent  and  costly  viands 
worthy  of  kings  on  gold  and  silver  plates.  Then  those  fore- 
most  of  men  dined  on  those  dishes  and  became  well  pleased. 
And  after  the  dinner  was  over,  those  heroes  among  men, 
passing  over  all  other  articles,  began  to  observe  with  interest: 
the  various  utensils  of  war.  And  beholding  this,  Drupada's 
son  and  Driipala  himself  along  with  all  his  chief  ministers  o£ 
state,  undei-standing  the  sons  of  Kunti  to  be  all  of  royal  bloocfj 
became  exceedingly   glad.  " 

Thus   ends  the  hundred    and  ninety-sixth    Seelion  in   the 
Vaivahika  of  the  Adi  Parva, 

Section  CLXLVII. 

(  Yaivahiica  Parvii  continued,  ) 

Vaisampayana  said,  "  Then  the  illustrious  king  of  Paucha^ 
la,  addressing  priuce  Yudhis-thira  in  the  form  applicable  to 
Brahmanas,  cheerfully  asked  that  illustrious  son  of  Kuntfi 
saying,  'Are  we  to  know  ye  as  Kshatriyas,  or  Brahmanas,  ol' 
accomplished  Vaisyas,  or  as  born  in  the  race  of  Sudras  ?  Or, 
are  we  to  know  ye  as  celestials  who  disguising  themselves  as 
Brahmanas  are  ranging  the  earth  and  come  hither  for  the 
hand  of  Krishna  ?  O  tell  us  truly,  for  we  have  great  doubts  ! 
Shall  we  not  be  glad  when  our  doubts  have  been  resolved  !  O 
thou  oppressor  of  all  enemies,  have  the  fates  been  propitioua 
unto  us  ?  Tell  us  the  truth  willingly  !  Truth  becometh* 
mouarchs   Ijetter   than    sucriticcs    and  dcdiciitions  cf   taiikK. 


6iS  MAHAUHARAXA, 

Therefore,  tell  U3  not  what  is  untrue  !  O  thou  of  the  beaut/ 
of  a  celestial,  O  thou  oppressor  of  enemies,  hearing  thy  reply  I 
shall  arrange  for  my  daughter's  welding  according  to  the  order 
to  which  ye  belong  !  * 

"Hearing  these  words  of  Drupada,  Yudhisli-thira  answered, 
saying,  'Be  not  cheerless,  O  king!  Let  joy  fill  thy  heart! 
The  desire  cherished  by  thee  hath  certainly  been  accomplished  ! 
We  are  Kshatriyas,  O  king,  and  sons  of  the  illustrious  Pandti. 
Know  me  to  be  the  eldest  of  tlie  sons  of  Kunti,  and  these  to 
be  Bhima  and  Arjuna!  By  these,  O  king,  was  thy  daughter 
won  amid  the  concourse  of  monarchs !  The  twins  (Nakula 
and  Sahadeva)  and  Kunti  wait  where  Krishna  is.  O  thon 
bull  amongst  men,  let  grief  be  dispelled  from  thy  heart,  for  wc 
are  Kshatriyas  !  Thy  daughter,  0  monarch,  hath  like  a  lotus 
been  only  transferred  from  one  lake  into  another!  O  king, 
thou  art  our  reverend  superior  and  chief  refuge.  I  have  told 
thee  the  whole  truth  !' " 

Vaysampayana  continued,  '"Hearing  those  words,  kin^ 
Drupada's  eyes  rolled  in  ecstasy,  and  filled  Avith  delight  the 
king  could  not  (for  some  moments)  answer  Yudhish-thira. 
Suppressing  his  joy  with  great  exertion,  that  oppressor  of  all 
foes  at  last  replied  unto  Yudhish-thira  in  proper  words.  And 
the  virtuous  monarch  enquired  how  the  Pandavas  had  escaped 
from  the  town  of  Varanavata.  And  the  son  of  Paudu  told  the 
monarch  every  particular  in  detail  of  their  escape  from  the 
burning  palace  of  lac.  And  hearing  everything  that  the  son 
of  Kunti  said,  king  Drupada  censured  Dhrita-rashtra  that 
Tuler  of  men.  And  the  monarch  gave  every  assurance  unto 
Yudhish-thira  the  son  of  Kunti.  And  that  foremost  of  elo- 
quent men  there  and  then  vowed  to  restore  Yudhish-thira  on 
his  paternal  throne. 

"Then  Kunti  and  Krishna  and  Buima  and  Arjuna  and  the 
twins,  commanded  by  the  king,  all  took  up  their  quarters  in 
a  palace.  And  they  continued,  O  king,  to  reside  there  treated 
by  Yajna-sena  Avith  every  respect.  Then  king  Drupala  along 
with  his  sons,  assured  by  all  that  bad  happened,  approaching 
Yurlhish-tliira,  eaid,  'O  thou  of  mighty  aims,  let  the  Kuru 
prince  .^rjnua  lake,    with  due  ritef.  the    hand  uf  my  daughter 


ADI  r  ARVA,  549 

ihis  auspicious  day,  and  let    him,  therefore,  perform  the  usual 
initiatory  rites  of  marriage.'  " 

Vaisatnpayaua  continued,  "  Hearing  these  words  of  Dru* 
pada,  the  virtuous  king  Yudhish-thira  replied,  saying,  '  O 
great  king,  I  also  siiall  have  lo  marry  !'  Hearing  him  Dru= 
pada  said,  'If  it  pleasest  thee,  take  thou  the  hand  of  my  daugh- 
ter thyself  with  due  rites  !  Or,  give  tliou  Krishna  in  marriage 
with  whomsoever  of  thy  brothers  thou  likest  !'  Yudhish- 
thira  said,  '  Thy  daughter,  O  king,  shall  be  the  common  wife 
of  us  all  !  Even  thus  it  hath  been  ordered,  O  monarch,  by 
our  mother  j  I  am  unmarried  still,  and  Bhiraa  also  amongst 
the  sous  of  Pandu.  This  thy  jewel  of  a  daughter  hath  beea 
won  by  Arjuna.  This,  O  king,  is  the  rule  with  us  :  to  ever 
€njoy  equally  a  jewel  that  we  may  obtain  !  O  thou  best  of 
monarchs,  that  rule  of  conduct  we  cannot  now  abandon  ! 
Krishna,  therefore,  shall  become  the  Avedded  wife  of  us  all. 
Let  her  take  our  hands,  one  after  another,   before  the  fire.' 

"  Drupada  answered,  '  O  scion  of  the  Kuru  race,  it  hath 
been  directed  that  one  man  may  have  many  wives.  But  it 
hath  never  been  heard  that  one  woman  may  have  many  bus- 
banda  !  0  son  of  Kunti,  pure  as  thou  art  and  acquainted 
with  the  rules  of  morality,  it  behoveth  thee  not  to  commit  an 
act  that  is  sinful  and  opposed  both  to  usage  and  the  Vedas  f 
Why,  O  prince,  hath  thy  understanding  become  so  ?'  Yu«» 
dhish-thira  said  in  reply  '  O  monarch,  morality  is  subtle.  We 
do  not  know  its  course.  Let  us  follow  in  the  way  that  hath 
been  trod  by  the  illustrious  ones  of  former  ages.  My  tongue 
never  uttereth  an  untruth.  My  heart  also  never  turneth  to 
what  is  sinful.  My  mother  commandeth  so ;  and  my  heart 
also  approve th  of  it.  Therefore,  O  king,  this  is  quite  con- 
formable to  virtue.  Act  according  to  it,  without  any  scruples. 
Entertain  no  fear,  0  king,  in  this  matter  !' 

"Drupada  said,  *  0  son  of  Kunti,  thy  mother,  and  my  sou 
Dhrishta-dyumna,  and  thyself,  settle  amongst  yourselves  as 
to  what  should  be  done.  Tell  me  the  result  of  your  delibera- 
tions and  hereafter  I  will  do  what  is  proper.'  " 

Vaisampayana  continued,  "After  this,  O  Bharata,  Yudhish- 
thira.;    Kunti.    aud   Dhii^bla-dyumna    discouresd   upou    Ihia 


oo 


0  MAHADHARATA.' 


matter.     Just  at  tliat  time,  however,  Dwaipayana,  0  monarclt, 
came  there  in  course  of  hia  wanderiDgs." 

Thus   euds  the   hundred  and  ninety-seventh  Section  in  the 
Vaivahika  of  the  Adi  Parva. 


Section  CLXLVIII. 
(  Vaivahika  Parva  continued.  ) 

Vaisampayana  said,  "Then  all  the  Pandavas  and  the  illus- 
trious king  of  Panchala  and  all  others  there  present  stood  up 
and  saluted  with  reverence  the  illustrious  Rishi  Krishna 
(-Dwaipayana).  And  the  high-souled  Rishi,  saluting  them  ia 
return  and  enquiring  after  their  welfare,  sat  down  on  a  carpet 
of  gold.  And  commanded  by  Krishna  (-Dwaipayana)  of  im-^ 
measurable  energy,  those  foremost  of  men,  all  sat  down  on 
costly  seats.  A  little  while  after,  O  monarch,  the  son  of 
Prishata  in  sweet  accents  asked  the  illustrious  Rishi  about 
the  wedding  of  his  daughter.  And  he  said,  'How,  O  illus- 
trious one,  can  one  woman  become  the  wife  of  many  men 
without  being  defiled  by  sin  ?  O,  tell  me  truly  all  about 
this  V  And  hearing  these  words,  Vayasa  replied,  'This  prac- 
tice, O  king,  being  opposed  to  usage  and  the  Vedas,  hath  be- 
come obsolete.  I  desire,  however,  to  hear  what  the  opinion 
of  each  of  ye  is  upon  this  matter.' 

"  Hearing  these  words  of  the  Rishi,  Drupada  spoke  first, 
saying,  'The  practice  is  sinful  in  my  opinion,  being  opposed 
to  both  usage  and  the  Vedas.  Thou  best  of  Brhmanas,  no- 
where have  I  seen  many  men  having  one  Avife.  The  illus- 
trious ones  also  of  former  ages  never  had  such  an  usage 
amongst  them.  The  wise  should  never  commit  a  sin.  I,  there- 
fore, can  never  make  up  my  mind  to  act  in  this  way.  This 
practice  always  appeareth  to  me  of  doubtful  morality.' 

"  After  Drupada  had  ceased,  Dhrishta-dyumna  spoke,  say- 
ing, 'O  thou  bull  amongst  Brahmanas,  0  thou  of  ascetia 
wealth,  how  can,  0  Brahmana,  the  elder  brother,  if  he  is  of 
good  disposition,  approach  the  wife  of  his  younger  brother  ? 
The  ways  of  morality  are  ever  subtle,  and,  therefore,  we  know 
them   not.     We   cannot,   therefore,    t-ay   what  is  conformable 


ADIPARVA.  551- 

to  moralit}'  and  what  not.  We  cannot  do  such  a  deed,  there- 
fore, with  a  safe  conscience.  Indeed,  O  Brahmana,  I  cannofc 
say — Let  Draupadi  become  the  cmnman  wife  of  Jive  brothers' 
"  Yiidhishthira  then  spoke,  saying,  'My  tongue  never  utter- 
eth  an  untruth,  and  my  heart  never  iuclineth  to  what  is  sin- 
ful. When  my  heart  approveth  of  it,  it  can  never  be  sinful, 
I  have  heard  in  the  Purana  that  a  lady  of  name  Jatila, — the 
foremost  of  all  virtuous  women, — belonging  to  the  race  of 
Gotamahad  married  seven  Rishis.  So  also  an  ascetic's  daughter 
bora  of  a  tree  had  in  former  times  united  herself  in  marriage 
with  ten  brothers  bearing  the  same  name  of  Pracheta  and 
Avho  were  all  of  souls  exalted  l»y  asceticism.  O  thou  fore- 
most of  all  who  are  acquainted  with  the  rules  of  morality,  it  is 
said  that  obedience  to  superiors  is  ever  meritorious.  Amongst 
all  superiors,  it  is  well  known  that  the  mother  is  the  foremost. 
Even  she  hath  commanded  us  to  enjoy  Draupadi  as  we  do  any- 
thing obtained  as  alms.  It  is  for  this,  O  best  of  Brahmanafi, 
that  I  regard  the  (proposed)  act  as  virtuous.' 

"  Kunti  then  said,  'The  fact  is  even  so  as  the  virtuous 
Yudhish-thira  hath  said.  I  greatly  fear,  0  Brahmana,  lest 
my  speech  becometh  untrue  !  How  shall  I  be  saved  from 
untruth !' 

When  they  had  all  finished  speaking,  Vyasa  said,  'O  ami- 
able one,  thoushalt  be  saved  from  the  consequences  of  untruth  ! 
Even  this  is  the  eternal  virtue !  I  will  not,  O  king  of  Panchala, 
discourse  of  this  before  ye  all.  But  thou  alone  shalt  listen  to 
me  when  I  disclose  how  this  practice  hath  been  established 
and  why  it  is  to  be  regarded  as  old  and  eternal.  There  is  no 
doubt  that  what  Yudhish-thira  hath  said  is  quite  conformable 
to  virtue.' " 

Vaisampayana  continued,  "  Then  the  illustrious  Tyasa — 
the  master  Dwaipayana — rose,  and  taking  hold  of  Drupada's 
hand  led  him  to  a  private  apartment.  And  the  Pandavas  and 
Kunti  and  Dhrishta-dyumna  of  Prishata's  race  sat  there  wait- 
ing for  the  return  of  Vyasa  and  Drupada.  Meantime  Dwai- 
payana began  his  discourse  with  that  illustrious  monarch  for 
explaining  how  the  practice  of  polyandry  could  not  be  regarded 
9^  fiin^iil,  L' 


552  MAHAP.HARATA, 

Thus    pnds    the  hundred  and   ninety-eighth  Section  in  the 
Vuivahika   of  the  Adi    Parva, 


Section  CLXLIX. 

(  Vaivahika  Parva  Continued,  j 

Vaisatupajana  said,  "  Yyasa  continued,  'In  days  of  yore, 
the  celestials  had  once  coninieuced  a  grand  sacrifice  in  the 
forest  of  Naimisha.  Anl  in  that  sacrifice,  O  king,  Yuma 
the  son  of  Vivas  wan  became  the  slayer  of  the  devoted 
animals.  And  Yama  being  thus  employed  in  that  sacrifice, 
he  did  not,  O  king,  slay  a  single  one  amongst  human  being'^. 
And  death  being  suspended  in  the  world,  the  number  of  human 
beings  increased  very  greatly.  Then  Soma  and  Shukra  ani 
Varuna  and  Kuvera,  the  Sadhyas,  the  Rulras,  the  Vasua, 
the  twin  A-^winas, — these  and  other  celestials  went  unto 
Prajapati  the  Creator  of  the  universe.  And  struck  with  fear 
at  the  increase  of  the  human  population  of  the  world,  they 
addressed  the  m  ister  of  the  creation  ani  said, — AlarraeJ,  O 
lord,  at  the  increase  of  human  beings  on  earth,  we  come  to 
thee  for  relief !  Indeed,  we  crave  tliy  protection  i — And 
hearing  those  word^,  the  Grand-father  said, — Ye  have  little 
cause  to  be  frigIit»eQed  at  this  increase  of  human  beings.  Ye 
all  are  immortal  !  It  behovetii  ye  not  to  take  fright  at  humau 
beings! — The  celestials  reidied, — The  mortals  have  all  become 
immortal.  There  is  no  distinction  now  between  us  and  them. 
Vexed  at  the  disapi)earance  of  all  distinction,  we  have  come 
to  thee  inorJer  that  thou  may  est  distinguish  us  from  them  ! — 
The  Creator  then  said, — The  son  of  Vivaswan  is  even  now  en- 
gaged in  the  grand  sacrifice.  It  is  for  this  that  men  are  not 
dying.  But  when  Yama's  work  in  connection  with  the  sacrifice 
terminates,  men  will  once  more  begin  to  die  as  before. 
Strengthened  by  your  respective  energies,  Yama  will,  when 
that  time  comes,  sweep  away  by  thousands  the  iniiabitants  of 
the  earth  who  will  scarcely  have  then  any  energy  left  in  them.' 
"  Vyasa  continued,  'Hearing  these  words  of  the  first-born 
deity,  the  celestials  returned  unto  where  the  grand  sacrifice 
*a.s  being  performed,    Anl  the  mighty   gae?  sitting  by     th« 


ADIPARVA,  r,:),i 

Side  of  ihe  Bhagirathee  saw  a  (golden)  lotus  carried  along  the 
cnrrenfc.  And  beholding  that  (golden)  lotus,  they  wondered 
much.  And  amongst  them,  that  foremost  of  celestials — Indra — > 
desirous  of  ascertaining  whence  it  came,  proceeded  along  tha 
source  of  the  Bhagirathee.  And  reaching  that  spot  where  the 
goddess  Ganga  issues  perennially,  Indra  beheld  a  woman 
possessing  the  splendour  of  fire.  And  the  woman  desiroua 
of  fetching  water  was  washing  herself  in  the  stream,  weeping 
all  the  while.  And  the  tear-drops  she  shed,  falling  on  tha 
stream,  were  being  transformed  into  golden  lotuses.  And  tha 
wielder  of  the  thunder-bolb  beholding  that  wonderful  sight, 
approached  that  woman,  and  asked  her,  saying, — Who  art  thou, 
amiable  lady  ?  Why  also  dost  thou  weep?  I  desire  to  know 
the  truth.     O  tell  me  everything  ! — ' 

'•  Vyasa  continued,  'The  woman  hearing  thi?,  answered,-^ 
O  Shakra,  thou  mayst  know  who  I  am,  and  why,  unfortunate 
that  I  am,  do  I  weep,  if  only,  O  chief  of  the  celestials,  thou 
comest  with  me  as  I  lead  the  way.  Thou  shalt  then  see  what 
it  is  I  weep  for. — Hearing  these  words  of  the  lady,  Indra. 
followed  her  as  she  led  the  way.  And  soon  he  saw,  not  far  off 
from  where  he  was,  a  handsome  youth  with  a  young  lady  seat- 
ed on  a  throne  placed  on  one  of  the  peaks  of  the  Himavat, 
and  playing  with  dice.  And  beholding  that  youth,  the  chief 
of  the  celestials  said, — Know,  intelligent  youth,  that  this  uni- 
verse is  under  my  sway  ! — And  seeing  that  the  person  address- 
ed was  so  abstracted  with  dice    that  he  took  no  notice  of  whatj 

he  said,  Indra  was  possessed  with  anger   and  repeated, I  am 

the  lord  of  the  universe  !— And  the  youth  who  was  none  else 
than  the  god  Mahadeva,  seeing  Indra  filled  with  wrath,  only 
smiled,  having  cast  a  glance  upon  him.  And  at  that  glance  tha 
chief  of  the  celestials  was  at  once  paralysed  and  stood  there 
like  a  stake.  And  when  the  game  of  dice  was  over,  Isana  ad- 
dressed the  weeping  woman,  sajing,— Bring  Shakra  hither,  for 
I  shall  soon  so  deal  with  him  that  pride  may  not  again  enter 
his  heart— And  as  soon  as  Shakra  was  touched  by  that  woman, 
with  limbs  pralysed  l)y  that  touch  the  chief  of  the  celestials 
fell  down  upon  the  earth.  And  the  illustrious  I&aua  of  fierce 
energy  md  uato  Lim,-=-Act  cot,  Q  Shakra,  ever  again  ia  this 

70 


hH  RIAHABHAKATA, 

way.     Take  up  this  huge   stone,  for  thy   strength  and  energy 
are   both   immeasurable,  and  enter  the  hole  (it  Avill  disclose)  ; 
where  await   some  others   possessing  the  splendour  of  the   sud 
and  v;ho  are  all  like  unto  thee. — And  India  on    removing  that 
stone  beheld  a  cave  on  the  breast  of  that   king   of  mountains, 
■within   which    were  four    others    resemblinor    ludia    himself. 
And  beholding    their  plight,  Shakra  was  possessed  with  grief 
and    exclaimed, — Shall   I  be  even   like  these  ? — Then  the  god 
Girisha   (Isana),  looking   full  at   Indra   with   expanded   eyes, 
said  in  anger, — =0  thou  of  a  hundred  sacrifices,  enter   this  cave 
without  loss    of  time,  for  thou   hast,  from    folly,  insulted    me 
before  my  eyes. — Thus  addressed  by  the  lord  Isana,   the   chief 
of  the  celestials,  in  consequence  of  that   terrible   imprecation, 
■was   deeply   pained,    and    with   limbs    weakened   by   fear   he 
trembled  like  the  wind-shaken  leaf  of  a  Himalayan  fiof.     And 
cursed  unexpectedly   by  the  god  owning  a  bull  for  his  vehicle, 
Indra,  with  joined  hands  and  shaking  from  head  to  foot,  address- 
ed  that   fierce  god    of    multiform    manifestations,    saying,-— 
Thou  art  today,  O  Bhava,  the  foremost  of  the  infinite  universe  I 
"—Hearing   these   words,    the  god    of  fiery  energy  smiled  and 
said, — Those   that   are   of  disposition   like  thine  never  obtain 
my  grace.      These  others   (within    the  cave)    had  atone   time 
been  like  thee.     Enter  thou  this  cave,  therefore,  and  lie  there 
for  some  time.     The   fate    of  ye   all   shall    certainly   be   the 
same.     All  of  ye  shall  have  to  take  your    births    in  the  world 
of  men,  where  having  achieved  many    difficult   feats  and  slay- 
ing a  large  number  of  men,    ye  shall  again,  by   the   merits  of 
your  respective   deeds,  regain  the  valued  region  of  Indra.     Ye 
shall   accomplish   all   I    have  said   and   much   more,    besides, 
of  other  kinds  of  work  ! — Then  those  Indras,   divested  of  their 
glory,  said, — We  shall  go  from  our  celestial  regions  even  unto 
the  region  of  man    Avhere   salvation  is   ordained  to  be  difficult 
of  acquisition.     But  let    the  gods  Dharma,   Vayu,  Maghavan, 
and  the   twin    Aswinas  beget   us    upon  our  would-be   mother. 
Fighting   with   men   by  means   of  both    celestial  and  human 
weapons,  we  shall  again  come  back  into  the  region  of  Indra. —  '• 
"  Vyaea   continued,    'Hearing   these   words   of  the  former 
Indras,  the  wielder  of  th«  thuader-bolt  once  more  addres^e^i 


iDi  PAllVii  555 

fhe   foremost  of  the  gods,  saying, — loslead  of  going  myself, 
I  shall,  with   a  portion    of  my    energy,  create    from   myself  a 
peraon  for   the  accomplishment  of  the  task  (thou  assignest),  to 
form  the  fifth   among  these. — Viswabhuk,  Bhuta-dliama,  Sliivi 
of  great  energy,   Shanti  the    fourth,  and    Tejaswi,-  these,    it  is 
said,  were  the  five  Indras  of  old.  And  the  illustrious  god  of  the 
formidiible  bow,  from  his  kindness,  granted  unto  the  five  luJras 
the  desire  they  cherished.     And  he  also  appointed  that  woman 
of  extraordinary  beauty,    and    who    was    none    else    than    the 
celej^tial  Sree    herself,  to    be    their   common  wife  in  the  world 
of  men.     And  accompanied  by  all  those   Indras,  the  god  Isana 
then  went    unto   Naiayana   of  immeasurable  enernry, — the  In- 
finite, the  Immaterial,  the  Increate,  the  Old,  tlie  Eternal,  and 
the  Spirit  of  this   universe    without   limits.     And    Narayana 
approved    of  every  thing.     And  those  Indras    then   took  their 
birth  in  the  world  of  men.     And  Hari  (Narayana)  took  up  two 
hairs  from  his  body.    And  one  of  these  hairs  was  black  and  the 
other  white.     And  those  two    Lairs  entered  the  wombs  of  two 
of  the  dames  of  the    Yadu  race,    of  name  Devaki  and    Rohinf. 
And  one  of  these    hairs,  viz,  that   which  was  white,  became 
Valadeva.      And    the   hair    that    was   black   became    born   as 
Keshava's  self,  Krishna,    And  those  Indras  of  old  who  had  been 
confined  in    the   cave  on  the  Himavat  Avere  none  else  than  the 
sons  of  Pandu  all  endued    with   great  energy.     And  Arjuna  of 
the  PanJavas,    called  also  Savya-eacld    (using  both  hands  with 
equal  dexterity)  is  a  portion  of  Shakra.' 

"  Vyasa  continued,  '  Thus,  0  king,  they  who  have  been 
born  as  the  Pandavns  are  none  else  than  those  Indras  of  old. 
And  the  celestial  Sree  herself  who  had  been  appointed  aa 
their  wife  is  this  Draupadi  of  extraordinary  beant3^  Hov? 
could  she  whose  effulgence  is  like  that  of  the  sun  or  the 
moon,  whose  fragrance  spreadeth  for  two  miles  around,  tako 
her  birth  in  any  other  than  an  extraordinary  way,  viz,  from 
within  the  earth,  by  virtue  of  thy  sacrificial  rites  ?  Unto  thee, 
O  king,  I  cheerfully  grant  this  other  boon  in  the  form  of 
spiritual  sight.  Behold  now  the  sons  of  Kunti  endued  with 
their  sacred  and  celestial  bodies  of  old  !'  " 

Vaisampayana  conliuucd,  ^'Saying  this,  that  suci'ed   Brali* 


555  UABABUARATJb 

mana,  V\a3a,  of  generous  deeds,  by  means  of  his  ascetic  power, 
granted  celestial  sight  unto  the  king.  And  thereupon  the 
king  beheld  all  the  Pandavas  endued  witii  their  former  bodies. 
And  the  king  saw  them  possessed  of  celestial  bodies,  with 
golden  crowns  and  celestial  garlands,  and  each  resembling 
India  himself,  with  complexions  like  unto  that  of  the  fire  or 
the  suu,  and  decked  in  every  ornament,  and  handsome,  and 
youthful,  with  broad  chests  and  statures  measuring  about  five 
cubits.  And  endued  with  every  accomplishment,  and  deck- 
ed in  celestial  robes  of  great  beauty  and  in  fragrant  garlands  of 
excellent  make,  the  king  beheld  them  as  so  many  three-eyed 
gods  (Mahadeva),  or  Vusus,  or  Rudras,  or  Adityas  themselves. 
And  observing  the  Pandavas  in  the  forms  of  the  Indras  of 
old,  and  Arjuna  also  in  the  form  of  Indra  sprung  from  Shakra 
himself,  king  Drupada  was  highly  pleased.  And  the  monarch 
■wondered  much  on  beholding  that  manifestation  of  celestial 
power  under  deep  disguise.  And  the  king  looking  at  his 
daughter,  that  foremost  of  women  endued  with  great  beauty, 
like  unto  a  celestial  damsel,  and  possessed  of  the  splendour  of 
fire  or  the  moon,  regarded  her  as  the  worthy  wife  of  those 
celestial  beings^  for  her  beauty,  splendour,  and  fame.  And 
beholding  that  wonderful  sight,  the  monarch  touched  the  feet 
of  Safyavati's  son,  exclaiming,  '  O  great  Rishi,  nothing  is 
wonderful  in  thee  !'  And  the  Rishi  cheerfully  continued,  'In 
a  cerfain  hermitage  there  was  9n  illustrious  Rlshi's  daughter, 
■who,  though  handsome  and  chaste,  obtained  not  a  husband. 
And  the  maiden  gratified,  by  severe  ascetic  penances,  the  god 
Shankara  (Mahadeva).  And  the  lord  Shankara,  gratified  with 
her  penances,  told  her  iiimself, — Ask  thou  the  boon  <hou  de- 
Birest  ! — Thus  addressed,  the  maiden  repeatedly  said  unto  the 
"boon-giving  Supreme  lord, — I  desire  to  obtain  a  husband  poss- 
essed of  every  accomplishment. — And  Shankara,  the  chief  of 
the  gods,  gratified  with  her,  frave  her  the  boon  she  asked,  say- 
ing.— Thou  shalt  have,  amiable  maiden,  five  husbands. — The 
maiden,  who  had  succeeded  in  gratifyinir  the  god,  said  again,—- 
O  Shankara,  I  desire  to  have  from  thee  only  one  husband 
possessed  of  every  virtue  ! — The  god  of  gods,  well  pleased 
with  her,  epake  &gain,  saying,— Thou  hast,.  0  maiden,,  address- 


ed  me  full  five  times,  repeating,  give  me  a  husband.  There- 
fore, O  amiable  one,  it  shall  even  be  as  thou  ha.''t  askf^d. 
Blest  be  thou.  All  this,  however,  will  happen  in  a  futme 
life  of  thine. — ' 

"Vyasa  continued,  '  O  Drupada,  this  thy  daughter  of  celes- 
tial beauty  is  that,  maiden.  Iiideed,  the  faultless  Krishna 
Bprung  in  Priahata's  race  liath  been  pre-ordained  to  become 
the  common  wife  of  five  husbands.  The  celestial  Sree,  hav- 
ing undergone  severe  ascetic  penances,  hath,  for  the  sake  of 
the  Pandavas,  taken  her  birth  as  thy  daughter,  in  the  course  of 
thy  grand  sacrifice.  That  handsome  goddess  waited  upon  by  al! 
the  celestials,  shall,  as  a  consequence  of  her  own  acts,  become 
the  (common)  wife  of  five  husbands.  It  is  for  this  that  the 
Self-create  hath  created  her.  Having  listened  to  all  this,  O 
king  Drupada,  do  what  thou  desirest  !'  " 

Thus  ends    the   hundred  and  ninety-ninlh  Section  in    the 
Vaivabika  of  the  Adi  Parva, 


Skction  CC. 
(  Vaivahika  Parva  continued.  ) 

Vaisampaj^ana  said,  "  Drupada,  on  hearing  this,  observed, 
*0  great  Rieihi,  it  was  only  when  I  had  not  heard  all  this  from 
thee  that  I  had  sought  to  act  in  the  way  I  told  thee  of.  Now, 
however,  that  I  know  all,  I  cannot  be  indifferent  to  what  hath 
l)een  ordained  by  the  gols.  Therefore  do  I  resolve  to  accom- 
plish what  thou  hast  said.  The  knot  of  destiny  cannot  be 
untied.  Nothing  in  tliis  world  is  the  result  of  our  own  acts. 
That  which  hai  been  appointed  by  us  in  view  of  securing  one 
only  bride -groom  hath  now  terminated  in  favor  of  many.  As 
Krishna  (in  a  former  life)  had  repeatedly  said, — 0,  give  nie  a 
husband! — the  great  god  hirnself  even  gave  her  the  boon  she 
hai  asked.  The  god  himself  knoweth  the  right  or  the  wrong 
0^"  this.  As  regards  myself,  when  Shankra  hath  ordained  so, 
right  or  wrong,  no  sin  can  attach  to  me.  Let  these  with 
happy  hearts  take,  as  ordained,  the  hand  of  this  Krishna  with 
due  rites.'  " 

Vaisampayaua   contiuued,   "Then   the   illustrious   Vyasa, 


t^t  MAHABHARATA. 

addref!Sing  Yudhlsh-thira  the  just,  said,  'Toda}'  is  an  auspTcTotls 
day,  0  son  of  Pandu  !  This  day  the  moon  entereth  the  conjunc- 
tion called  Paushya.  Take  thou  the  hand  of  Krishna  todaj', 
thyself  first  before  thy  brothers!'  When  Vjasa  had  said  so, 
king  Yajna-sena  along  with  his  son  made  preparaiions  for  the 
wedding.  And  the  mouMrch  brought  various  costly  articles 
as  marriage  presents.  And  he  brought  out'  his  daughter 
Krishna  also,  decked,  after  a  bath,  in  many  jewels  and  pearls. 
Then  there  came  to  witness  the  wedding  all  the  friends  and 
relatives  of  the  king,  ministers  of  state,  and  many  Biahmanas 
and  citizens.  And  they  all  took  their  seats  according  to 
their  respective  ranks.  And  adorned  with  that  concourse  of 
principal  men,  with  its  yard  decked  with  lotuses  and 
lilies  scattered  thereon,  and  beautified  with  lines  of  troops, 
king  Drupada's  palace,  festooned  around  with  diamonds  and 
precious  stones,  looked  like  the  firmament  studded  with 
brilliant  stars.  Then  those  princes  of  the  Kuru  line,  endued 
■with  youth  and  adorned  with  ear-rings,  attired  in  costly  robes 
and  perfumed  with  sandal  paste,  bathed  and  performed  the  usual 
rites  of  religion,  and  accompanied  by  their  priest,  Dhaumya, 
possessed  of  the  splendour  of  fire,  entered  the  wedding  hall, 
one  after  another  indue  order,  and  with  glad  hearts,  like 
mighty  bulls  entering  the  fold.  Then  Dhaumya,  well  conver- 
sant with  the  Vedas,  igniting  the  sacred  fire,  poured  with  due 
mantras  libations  of  clarified  butter  into  that  blazing  element. 
And  calling  Yudhish-thira  there,  Dhaumya  acquainted  with 
mantras  united  him  with  Krishna.  And  walking  round  the 
fire  the  bride-groom  and  the  bride  took  each  other's  hand.  And 
after  their  union  was  complete,  the  priest  Dhaumya,  taking 
leave  of  Yudhish-thiraj  that  ornament  of  war,  went  out  of  the 
palace.  Then  those  mighty  charioteers, — tliose  perpetuators 
of  the  Kuru  line, — those  princes  attired  in  gorgeous  dresses, 
took  the  hand  of  that  best  of  women — day  after  day.  And, 
O  king,  the  celestial  Rishi  told  me  of  a  very  wonderful 
and  extraordinary  thing  (in  connection  with  these  marriages), 
viz,  that  the  illustrious  princess  of  slender  waist,  regained 
her  virginity  day  by  day  after  a  previous  marriage.  And 
after  the  weddings   were  complete,   king  Dnipada   gave  unto 


ADIPARVA,  559 

those  migiity  charioteers  various  kinds  of  excellent  wealth. 
And  the  king  gave  unto  them  one  hundred  chariots  with 
golden  flag-staffs,  each  drawn  by  four  horses  with  golden  bridles. 
And  he  gave  them  one  hundred  elephants  all  possessing 
auspicious  marks  on  their  temples  and  faces,  and  like  unto  a 
hundred  mountains  with  golden  peaks.  And  he  also  gave 
them  a  hundred  female  servants  all  in  the  prime  of  youth  and 
deckei  in  costly  robes  and  ornaments  and  floral  wreathes.  And 
the  illustrious  monarch  of  the  lunar  race  gave  unto  each  of 
those  princes  of  celestial  beauty,  making  the  sacred  fire  a 
■witness  of  his  gifts,  a  lakh  of  coins  and  many  costly  robes  and 
ornaments  of  great  splendour.  And  the  sons  of  Pandu  en- 
dued with  great  strength,  after  their  weddings  were  over,  and 
after  they  had  obtained  Krishna  like  unto  a  second  Sree  along 
"with  great  wealth,  passed  their  days  in  joy  and  happiness,  like 
80  many  Indras,  in  the  capital  of  the  king  of  Panchala. " 

Thus  ends    the  two   hundredth   Section  in   the  Vaivahika 
of  the  Adi  Parva. 


Section   CCI. 
(  Vaivahika  Parvd  continued.  ) 

Vaisampayana  said,  "  King  Drupada,  after  his  alliance  with 
the  Pandavas,  had  all  his  fears  dispelled.  Indeed,  the  monarch 
no  longer  stood  in  fear  of  even  the  gods.  And  the  ladies  of 
the  illustrious  Drupada's  household,  approaching  Kunti,  in= 
troduced  themselves  unto  her,  mentioning  their  respective 
names  ;  and  worshipped  her  feet  with  heads  touching  the 
ground.  And  Krishna  also,  attired  in  red  silk  and  her  wrist?? 
still  encircled  with  the  auspicious  thread,  saluting  her  rao- 
ther-in-law  w4th  reverence,  stood  contentedly  before  her  with 
joined  palms.  And  Pritha,  from  affection,  pronounced  a 
blessing  upon  her  daughter-in-law  endued  with  beauty  and 
every  auspicious  mark  and  possessed  of  a  sweet  disposition 
and  good  character,  saying,  'Be  thou  ivnto  thy  husbands  as 
Shachi  unto  Indra,  Swaha  unto  Vibhavasu,  Rohini  unto 
Soma,  Damayanti  unto  Nala,  Vadra  unto  Vaisravana,  Arun- 
dhati  unto  Ya^hishta,  Lakfshmi  unto  Naiayana !    0  amiable 


560  liARAnflAUATA, 

one,  be  tliuu  the  mother  of  loug-lived  and  heroic  cliiidren  and 
possessed  of  every  thing  that  can  make  thee  happy  \  Let  luck 
and  prosperity  ever  vsrait  on  thee  j  And  wait  thou  ever  on 
husbands)  annointed  for  the  performance  of  grand  sacrifices. 
Aud  be  thou  devoted  to  thy  husbands.  And  let  thy  days  be 
ever  passed  in  duly  entertaining^  and  reverencing  guests  and 
strangers  arrived  at  thj  abode,  and  the  pious  und  the  old  and 
children  and  superiors.  And  be  thou  installed  as  the  Queen  of 
the  kingdom  and  the  capital  of  Kurujangala,  with  thy  husband, 
Vudhish-thira  the  just  j  Anl,  O  daughter,  let  the  v/hole 
earth,  conquered  by  the  prowess  of  thy  husbands  endued  with 
great  strength,  be  given  away  by  thee  unto  Brahmanas,  in  the 
horse-sacridce  1  O  thou  accomplished  one,  whatever  gems 
there  are  on  earth  possessing  superior  virtues,  obtain  thou, 
0  lucky  one,  and  be  tnou  happy  for  a  full  hundred  years  • 
Aad,  O  daughter-in-hiw,  as  I  rejoice  today  in  beholding  thee 
attired  in  red  silk,  so  shall  I  rejoice  again,  when,  0  accom- 
pliahed  one,  I  behold  thee  become  the  mother  of  a  son !' " 

Vaisampayana  continued,  "  And  after  the  sons  of  Pandu 
were  married,  Hari  (Krislina)  sent  unto  them  (as  presents)  vari- 
ous goUen  ornaments  set  with  pearls  and  bluck  gems  (lapis 
lazuli).  And  Madhava  (Krishna)  also  sent  unto  them  costly 
robes  manufactured  in  various  countries,  and  many  beautiful 
aud  soft  blankets  and  hides  of  great  value,  and  many  costly 
beds  and  carpets  and  vehicles.  And.  he  also  sent  them  vessels 
by  hundreds,  set  with  gems  and  diamonds.  And  Krishna  also 
gave  them  female  servants  by  thousands,  brought  from  various 
countries,  and  endued  with  beauty,  youth,  and  accomplishments, 
and  clad  in  every  ornament.  And  he  also  gave  them  many 
well-trained  elephants  brought  from  the  country  of  the  Madras, 
and  many  excellent  horses  in  costly  harness,  cars  drawn  by 
horses  of  excellent  colors  and  huge  teeth.  And  the  slayer  of 
Madhu,  of  irameaiurable  soul,  also  sent  them  coins  of  pure 
gold  by  crores  upon  crorea  in  separate  heaps,  .  And  Yudhish- 
thira  the  just,  desiroua  of  gratif)'iag  Govinda,  accej)ted  all 
those  presents  with  great  joy.  " 

Thus   ends    the   two   hundred    and    B.ral  ^ccbon    in   the 
Yajvahika  of  the  ^di  .Parva. 


Section  COIL 
CVidtvragamana  Parva  continued.) 

Vayampayaua  sail,  "  The  news  was  carried  unto  all  the 
niouarchs  (who  had  come  to  the  Svayamvara  of  Draupadi) 
by  their  trusted  spies  that  tlic  handsome  Draiii)adi  had  beeu 
united  in  marriage  with  the  sons  of  Panda.  Anl  they  were 
also  informed  that  the  illustrious  hero  who  had  bent  the  bow 
and  shot  the  mark  was  none  else  than  Arjuua,  that  foreraosts 
of  victorious  warriors  and  first  of  all  wielders  of  the  bow  and 
arrow.  And  it  became  known  that  the  mighty  warrior  who 
had  dashed  Shalya,  the  king  of  the  Madras,  on  the  ground,  and 
who  in  wrath  had  terrified  the  assembled  monarchs  by  means 
of  the  tree  (he  had  uprooted),  and  who  had  taken  his  stand 
before  all  foes  in  perfect  fearlessness,  was  none  else  thau 
Bhima — that  feller  of  hostile  riinks,  whose  touch  alone  was 
sufficient  to  take  the  life  out  of  all  foes.  And  the  monarchs, 
upon  being  informed  that  the  Pandavas  had  assumed  the 
puise  of  peaceful  Brahmanas,  wondered  much.  They  had 
heard  that  Kunti  with  all  her  sons  had  been  burnt  to  death  in 
the  conflagration  of  the  house  of  lac.  They,  therefore,  novi 
regarded  the  Pandavas  in  the  light  of  persons  who  had. 
after  death,  come  back  to  life.  And  recollecting  the  cruel 
scheme  contrived  by  Purochana,  they  began  to  say, — '0  fie  on 
Bhisma^  fie  on  Dhrita-rashtra  of  the  Kuru  race  j' 

"And  after  the  Svayamvara  was  over,  all  the  monarchs 
(who  had  come  thither),  hearing  that  Drau])adi  had  beeu 
united  with  the  Pandavas,  set  out  for  their   own  dominions. 

"And  Duryodhana,  hearing  that  Draupadi  had  elected  Shwe- 
ta-vahaua  (^Arjuna)  as  her  lord,  became  greatly  depressed. 
And  accompanied  by  his  brothers,  Aswat-thama,  his  uncles 
(Sakuni),  Kama,  and  Kripa,  the  prince  set  out  with  a  ijeavy 
heart  for  his  capital.  Then  Dush-shasaua,  blushing  with 
shame,  addressed  his  brother  softly  and  said,  'If  Arjuna  had 
not  disguised  himself  as  a  Biahmana,  he  could  never  have 
succeeded  in  obtaining  Draupadi.  It  was  for  this  disguise.  O 
king,  that  uo  oue  could  lecoguis?  liim  a^  Dhauanjaya,  DcsLiny, 

71 


5(J2  MAHAHUAUA.TA, 

i  ween,  is  supreme.     Exertion  is  fruitless;  fie  on  our  exertions, 
s>  brother :      The    Paudaras    are    still   alive !'     Speakiug  un- 
■*oone   another    thus   and    blaming  Purochana    (for  his    care- 
lest-ness),    they    then    entered    (he   city    of  Hastinapore,  with 
cheerless  and   sorrowful   hearls.     And   beholding    the  mighty 
pons  of  Prilha,  out  of  the  burning  house  of  lac  and  allied  with 
Drupada,    and    thinking  of   l>!irishta-dyuinna   and   Shikhandi 
and  the  other  sons  of  Drupada  all   accomplished  in  fight,  they 
were  srtuck  with  fear  and  OTcrcome  with  despair, 

''■  Then  Vidara,  having  learnt    that  Draupadi  had  been  won 
l>y  the  Pandiivas  and  that   the   sons  of  Dhrita-rastra  had  come 
back  (to  Hastinapore)  in  shame — their   pride   humiliated,   be- 
came filled  with  joy.  And,  0  king,  approaching  Dhrita-rashtra, 
Kr^hatta  .said,  'The  Kurus  are  proapering  by  good  luck  !'     And! 
hearing   these   words   of    Vidura,    the   son   of    Yichitra- virya 
(Dhrita-rashtra)  wondering,  said  in  great  glee,  'What  good  luck, 
<0  Vidura  ?  What  good  luck  ''''     And  from  ignorance,  the  blind 
monarch  understood  that  his  eldest  son  Duryo-dhana  had  been 
elected   by  Drupada's   daughter   as  her  lord.     And    the  king 
immediately   ordered  various  ornaments  to  "be  made  for  Drau- 
padi.    And   he   commanded   that  both  Draupadi  and  his  son 
Duryodhana  should  be  brought  with  pomp  to  Hastinapore.     Ife 
was  then    that   Vidura   told    the  monarch    that  Draupadi  had 
elected    the    PandsTas  for   her    lords,  and    that  those  heroes 
were  all  alive    and  in   peace,  and  that  they  liad  been  received 
with  great  respect  by  kiiig  Drupada.     And  he  also   informed 
Dhrita-rashtra  that  the  Pandavas  had  been  united  with  many 
relative*   and  friends    of  Drupada,   each  owning  large  armies, 
and  with  many  others  who  had  come  into  that  Svayamvara. 

"  Hearing  these  words  of  Vidura,  Dhrita-rashtra  said, 
'Those  children  are  to  me,  O  Kshatta,  as  much  as  they  are 
to  Pandu.  Nay  more.  0  listen  to  me  why  my  affection 
for  bhom  now  is  even  greater  !  The  heroic  sons  of  Pandu 
are  well  and  in  peace.  They  have  obtained  many  friends. 
Their  relatives,  and  others  whom  they  have  gained  as  allies, 
are  all  endued  with  great  strength.  Who,  O  Kshatta, 
amongst  raonarchs  in  prosperity  or  adversity,  would  not  like 
to  have  Drupada  with  his  relatives  as  ally  ?'  " 


.»  .3- 


ADlPARYA.  563 

Vtiisampayana   continiiel,    '''Hearing-   tkese   words   of  the 
monarch,  Vidtira  said,  'O  king,  let  thy  understandinr^    remain 
so  without  change    for  a    himdre«l   years!'     And    having   suid 
this,  Vidiira   returned    to  his    own  abode.     Then,  O    monarch, 
there   came   unto    Dhrita-rashtra,  Diiryodhana,  and  the  son  ot 
Radha  (Kama).     Ani  addressing  the    monarch  they  said,  'We 
cannot,   O   king,  speak  of  any  transgresdion  in  the  presence  of 
Vidara !  We  have  now  found  thee  alone,  and  will,  therefore,  say 
all  we  like!     What  is  this    that  thou  hast,  O  monarch,  desired 
to  do  ?     Dost  thou    regard   the  prosperity    of  thy    foes   as   if 
it   were  thy     own,    that    thou     hadst   been    applauding    the 
Pandavas,  O  thou  forennost  of  men,  in  the  presence  of  Vidura  ? 
O  thou  sinless  one,  thou  actest  not,  0   king,  in  the  way  thou 
shouldst !     O  father,  we   should   now  act   every   day   in   such 
a  way  as  to  weaken  the  strength  of   the  Pandavas!     The   time 
liath    come,    O  father,  for  us  to  take   counsel  together;  so  thafc 
the  P'andavas    may    not  swallow  ns  all  with    our  children   and' 
forces  and  friends  and  relatives  !'  " 

Thus   ends    the    two    hundred   and    second    Section  in   lli« 
Viduragnniana  of  the  Adi  Parva, 


Section  CCIII. 

(  Viduragamana  Parva   continued.  J 

Vaisampayana  said,  "  Dhrita-rashtra  replied,  saying,  'I  de- 
sire to  do  exactly  what  you  would  recommend.  But  I  wish 
nob  (o  inform  Vidura  of  it  even  by  a  change  of  muscle.  If; 
was,  therefore,  O  son,  that  I  was  applauding  the  Panditras 
in  Vidura's  presence,  so  that  he  might  not  know  even 
hy  a  sign  what  is  in  my  mind.  Now  that  Vidnra  hath 
gone  away,  this  is  the  time.  0  Suyodhana,  for  telling  me 
what  thou  hast  hit  upon,  and  what,  0  Radheya,  thou  too 
bast  hit  upon  t' 

"Duryodhauasaid,  'Let  us,  O  father,  by  means  of  trusted 
and  skilful  and  adroit  Brahraanae,  seek  to  produce  dissensions 
between  the  sons  of  Kunti  and  those  of  Madri.  Or  let  king 
l^rup^da  Hiid  liis  sous,  and  jvli  his  ministers  of  state  be  temj-t- 


50i  MAHABHARATA, 

ed  by  presents  of  large  wealth,  so  that   he  may  abandon    the 
cause  of  Yadhish-thira,   the  son   of  Kuiiti.     Or  let   our   spies 
induce  the  Pamiavas  to  settle  in  Drnpada'a  dominions;  by  des- 
cribing  to    them,  separately,  the   inconveniences   of   residing 
in  Hastinapore,  so   that,  separated    from    us,  they   may   per- 
manently settle  in  Panchala,     Or  let  some   clever   spies,  full 
of  resources,  sowing  the  seeds   of  dissension    among   the  Pau- 
davas,  make  them  jealous   of  one  another.     Or  let  them  incite 
Krishna  against  her  husbands.     She  has  many  lords   and    thia 
will  not  present  any  difficulties.     Or   let  some   seek    to   make 
the  Pandavas  themselves  dissatisfied    with    Krishna,  in    Avliich 
case  Krishna  also  will  be    dissatisfied   with   them.      Or  let,  0 
king,  some  clever  spies  repairing  thither,  secretly  compass  the 
death  of  Bhima-sena.     Bhima   is    the    strongest    of  them    all. 
Relying  on  Bhima  alone,  the  Panduvas  used  not  to   regard   us 
of  old.     Bhima  is  fierce   and    brave   and    the   (sole)    refuge  of 
the  Pandavas.     If  he  is  slain,  the  others   will    be   deprived  of 
strength  and  energy.     Deprived  of  Bhima,  who   is   their   sole 
refuge,  they  will  no   longer   strive    to  regain    their   kingdom. 
Arjuna,  O  king,  is  invincible    in    baitle,  if  Bhima    protecteth 
him  from  behind.     Without    Bhima,  Arjuna   is   not    equal    to 
even  a   fourth   part   of  Eadheya.     Indeed,  0  king,  the    Pan- 
ilavas  conscious  of  their  own  feebleness  without   Bhima  and  of 
our  strength  would  not  really  strive  to    recover   the   kingdom. 
Or,    if,  O    monarch,   coming    hither,    they   prove   docile   and 
obedient  to  us,  avc  would  then  seek  to  repress  them    according^ 
to  the  dictates  of  political    science  (as  explained   by   Kanika). 
Or    we  may  tempt   them  by  means   of  handsome   girls,  upon 
which  the  princess  of  Panchala  will    get  annoyed  with  them. 
Or,  O  Radheya,  let  messengers  be  despatched  for  bringing  them 
hither,  so  that,  Avhcn  arrived,  we  may  through  trusted  agents, 
by  some  of  the  above  methods,  cause  them  to  be  slain.     Strive, 
O  father,  to  employ  any  of  these  (  various  )  methods  that,  may 
appear  to  thee  faultless.    Time  passeth  I     Till  their  confidence 
in  kingDrupada — that  bull  amongst  kings — is  established  we 
may  succeed,  O  monarch,  to  encounter  them.     But  after  their 
confidence  hath  been  established   in  Drupada,  we  should   fail. 
These,  0  father;  arc  the  views  enlerlaiucd  by  mc  for  the   dis- 


IDl  PAUVA.  565 

comGLuvc    of  the  Pandavas.     Judge,  whether  tbey  hf  gnnd   or 
bad  !     What,  0  Kama,  dost  thou  thiuk  !'  " 

Thus    ends   the    two    hundred    and    third    Seclion    in    the 
Viduragaraana  of  the  Adi  Parva. 


Section  CCIV. 

(\ Idiiragamana  Parva  continued.  ) 

Vais.impayana  said,  "Thus  addressed  by  Duryodhana, 
Kama  said,  '  It  doth  not  seem  to  ine,  0  Duryolliana,  that  tliy 
reasoning  is  well-foundel.  O  thou  perpetuator  of  the  Kuril 
race,  no  method  will  succeed  against  the  Pandavas  !  Bravo 
prince,  thou  hadst  before,  by  various  subtle  means,  striven  to 
compass  thy  wishes.  But  ever  ha>^t  thou  failed  to  slay  thy 
foes.  They  were  then  living  near  (hee,  O  kins^  !  They  were 
then  unfledged  and  of  tender  years  t  Thou  couldst  not  injure 
them  then.  They  are  new  living  at  a  distance,  grown  up, 
full-fledged.  Tiie  sons  of  Kunti,  O  thou  of  firm  resolution, 
cannot  now  be  injured  by  any  subtle  contrivances  of  thine. 
This  is  my  opinion.  Aided  as  they  are  by  the  very  fates,  and 
desirous  as  they  are  of  regaining  their  ancestral  kingdom,  we 
can  never  succeed  in  injuring  them  by  any  means  in  our 
power.  It  is  impossible  to  create  disunion  amongst  them.  They 
can  never  be  disunited  who  have  all  taken  to  a  common  wife. 
Nor  can  we  succeed  in  estranging  Krishna  from  the  Pandavas 
by  any  spies  of  ours.  She  chose  them  as  her  lords  when  they 
were  in  adversitj'.  Will  she  abandon  them  now  that  they  are 
in  prosperity  ?  Besides,  women  always  like  to  have  matiy 
husbands.  Krishna  hath  obtained  her  wish.  She  can  never  be 
estranged  from  the  Pandavas.  The  king  of  Panchala  is  honest 
and  virtuous.  He  is  not  avaricious.  Even  if  we  offer  him  our 
whole  kingdom,  he  will  not  abandon  the  Pandavas.  Drupada's 
son  also  posscsscth  every  accomplishment,  and  is  attached  to 
the  Pandavas.  Therefore,  I  do  not  think  that  th»  Pandaras 
can  now  be  injured  by  any  subtle  means  in  thy  power.  But, 
O  thou  bull  amongst  men,  this  is  what  is  good  and  advisable 
for  us  now,  viz,  as  long  as  the  Pandavas,  O  king,  are  not  exter- 
miuatcd,  fio  long  should  we  attack  and  smite  them  !    Let  this 


0Q6  MllIABnAlftATA. 

course  recotntneml  itself  to  thee  '.  As  long  as  our  party  is 
strong  and  that  of  the  kin{j  of  Panchala  is  weak,  so  long 
strike  them  without  any  scruples.  O  son  of  Gaiidnari,  as 
long  as  their  innumerable  vehicles  and  animals,  friends,  anl 
friendly  tribe",  are  not  mustered  tos^ether,  continue  thou,  O' 
king,  to  exibit  tliy  prowess !  As  long  as  the  king  of  the 
Panchala?  together  with  his  sons  gifted  with  great  prowess, 
setteth  not  his  heart  upon  fighting  with  us,  so  long,  0  king, 
exibit  thy  prowess !  And,  O  king,  exert  thy  prowess  till  he 
of  the  Vrishni  race  (Krishna)  cometh  with  the  Yadava  host? 
into  the  city  of  Drupada,  carrying  everything  before  him, 
to  restore  the  Pandavas  to  their  paternal  kingdom.  Wealth, 
every  article  of  enjoyment,  kingdom,  there  is  nothing  that 
Krishna  may  not  sacrifice  for  the  sake  of  the  Pandavas.  The 
illustrious  Bharata  ha^l  accquired  the  whole  earth  by  lu^ 
prowess  alone.  Paka-shasana  (Indra)  hath  acquired  the  sover- 
eignty of  the  three  vrorlds  by  prowess  alone.  0  king,  prowess 
is  always  applauded  in  the  Kshatriya.  O  thou  bull  amongst 
Kshatriyas,  prowess  is  the  cardinal  .virtue  of  the  brave.  Let> 
us,  therefore,  O  monarch,  with  our  large  army  consisting  of 
four  kinds  of  forces,  grinding  Drupada  without  loss  of  time, 
bring  hither  the  Pandavas.  Inleel,  the  Pandavas  are  in- 
capable of  being  discomfitted  by  any  policy  of  conciliation, 
of  gift  of  wealth  ani  bribery,  or  of  disunion.  Vanquish  thein« 
therefore,  by  thy  prowess  I  And  Vanquishing  them  by  thy 
prowess,  rule  thou  this  wide  earth!  0  monarch,  I  see  not 
any  other  means  by  which  we  may  accomplish  our  end.' " 

Vaisampayana  continueil,  "Hearing  these  words  of  Raiheya- 
Dhrita-rashtra  endued  with  great  strength,  applauded  him 
highly.  The  monarch  then  addressed  him  and  said,  'Thou; 
O  son  of  Sitta,  art  gifted  with  great  wisdom  and  accomplish- 
ed in  arms.  This  speech,  therefore,  favoring  the  exhibition' 
of  prowess  suiteth  thee  well  1  But  let  Bhisma,  and  Drona,  and 
Vidura,  and  ye  two,  take  counsel  togetlier  and  adopt  thai; 
proposal  which  may  lead  to  our  benefit.' " 

Vaisampayana  continued,  "Then  king  Dhrita-rashtra  called 
unto  him  all  those  celebrated  ministers  and  took  counsel  with 
tbem. " 


A.I)1  PAUVA,  567 

Thus    ends    the    two    hundred    an(l  foailh  Section  in    th« 
Vidurasramana  of  the  Adi  Parva. 


Section  CQV. 

( Viduixtgamana  Parva  continned.  ) 

Vaisampayana  said,  "  Asked    by  Dhrita-rashtia  to  give  his 
opinion,   Bhisnia    replied,    '0  Dhrita-rastra,    quarrel  witli    tiie 
Puudavas  is  what  I  can  never    approve.      As  thou  art    to   nse, 
.so    is    Panda    without  doubt.     And    Ihe  sons  of  Gandliaii   are 
to  me  as  those  of  Kunti.     I  should    protect  them  as    wei!  as  I 
should  thy  sons,  O  Dhrita-rashtra  !     And,  O  king,  the  Padavas 
are  as  much  near  to  lue  as  they    are  to  prince   Duryoihana  or 
to  all  the   other  Kuriis.     Under  these  circumstances,  a  quarrel 
with    them    is    what  I  never  like.     Concluding  a  treaty    with 
those  heroes,  let   half  the  land    be  given  unto  them.     This  is 
without  doubt,    the  paternal  kingdom  of  those  foremost  of   the 
Kurus  also.     And,  0  Duryodhana,  like  thee  who  lookest  upon 
this  kingdom  as  thy  paternal  property,  the  Pandavas  also  look 
upon  it  as  their   paternal    possession.     If  the   renowned    sons 
of  Panda  obtain  not  the    kingdom,  how  can  it  be  thine,  or  of 
any  other  descendant  of  the  Bharata  race  ?     If  thou  rrgardesb 
thyself  as  lawfully    come    into  the   possession  of  the  kingdom, 
I  think    they    have   lawfully    come  into    t!)e  possession  of  this 
kingdom    before  thee  :     Give   unto  them    half   the   kinc^dom, 
in  peace.     This,  0  thou   tiger  among   men,  is  beneficial  to  all. 
If  thou   actest  otherwise,  evil    will    befall    n.s    all.     And  thou 
too  Shalt  be  covered  with  dishonor.  0  Duryodhana,  strive  thoii 
to  maintain    thy   good    name.     A  good    name   is,  indeed,  the 
source  of  one's  strength.     It    hath   been    said  that  one   livelh 
in    vain    whose  reputation    hath    gone.     A  man,  0   Kaurava, 
doth  not  die  so    long  as  his  fame  lasteth  I     One  liveth  as   long 
as  one'ij  fame  lasteth,  and  dieth  when  one's  fame  is  gone  !  Follow 
thou,    O  son   of  Gandhari,  the   practice  that  is  worthy  of  the 
Kura  race.     O  ihou    of  mighty  arms,    imitate  thou    thy  own 
ancestors!      We   are  fortunate   that    the  Pandavas    have   not 
perished.     We   are    fortunate    that  Kunti  too  livelh.     We  are 
fartunate  that    th«  wretch  Purochan?^  without  being  able  to 


5CS  MAIIABHAUATA. 

accomplislj  his  purpose  hath  liinisolf  }>erlsljf'].  From  th.if. 
time  when  I  heard  that  the  sons  of  Kuuti-bhoja's  daughter 
were  burnt  to  death,  I  was,  O  son  of  Gandhari,  ill  able  to  meet 
any  liviu<;  creature.  And,  O  thou  ti^jer  among  men,  hearing 
of  the  fate  that  overtook  Ivunti  (and  her  sons),  the  world  doth 
not  regard  Purochana  so  guilty  as  it  regardeth  thee  !  And,  0 
king,  the  escape,  therefore,  of  the  sons  of  Paudu  with  life  from 
that  conflauration,  and  their  reappearance,  do  away  with 
thy  evil  repute  !  And  know,  O  thou  of  the  Kuru  race,  that 
as  long  as  those  heroes  live,  the  wielder  of  thunder  himself  can- 
not d<?pri\'e  them  of  their  ancestral  share  in  the  kingdom  ! 
The  Piindavas  are  virtuous  anl  unitel.  Wrongly  are  they 
teing  kept  out  of  iheir  equal  share  in  the  kingdom.  If  thou 
shouldst  act  rightly,  if  thou  shonldst  do  what  is  agreeable 
to  me,  if  thou  shonldst  seek  the  welfare  of  all,  give  half 
the  kingdom  unto  them  j"  " 

Thus  ends  the  two  hundr-.d  and  fifth  Section  in  the  Vidura- 
gamrina  of  the  Adi  Paiva. 


SECT1U5     CCVI. 

( Vid-aragama na    Parva  contin aed.) 

Vaisampayana  said,  "  After  Bishma  had  concluded,  Drona 
Bpuke,  saying,  'O  king  Dhrita-rashtra,  it  hath  been  heard  by  us 
that  friends  summonel  for  consultation  should  always  speak 
■what  is  right,  true,  and  conducive  to  fame.  And,  O  father,  I  am 
of  the  same  mind  in  this  matter  with  the  illustrious  Bhisma ! 
Let  a  share  of  the  kingdom  be  given  unto  the  Panda vas.  This 
is  eternal  virtue.  Send,  O  Bharata,  unto  Drupada  without  loss 
of  time  some  messenger  of  agreeahlc  speech,  carrying  with 
liim  a  large  treasure  for  the  Pandavaa.  And  let  the  man 
go  unto  Drupada  carr}irg  costly  presents  for  both  the 
bride-grooms  and  the  brido,  aiid  let  him  speak  unto  that 
monarch  of  thy  iacrcasc  of  power  and  dignity  arising  from 
this  new  alliance  with  bim.  And,  0  monarch,  let  the  man  also 
say  that  both  thyself  and  Duryodhana  have  become  exceeding- 
ly glud  in  consequence  of  what  hath  happened.  Let  him 
say  this  repeatedly  uuto  Drnpa'ia  and  Dhnsta-dyumna,     hni 


ADIPARVA,  669 

let  him  speak  also  atout  the  alliance  as  having  heen  exceed- 
ingly proper,  aud  agreeable  unto  thee,  and  th3'self  being 
worthy  of  it.  And  let  the  man  repeatedly  propitiate  the 
sons  of  Kunti  and  those  of  Madri  (in  proper  words).  And  atl 
thy  command,  O  king,  let  plenty  of  ornaments  of  pure  gold 
be  given  unto  Draupadi.  And  let,  O  thou  bull  of  the  Bharata 
race,  proper  presents  be  given  unto  all  the  sons  of  Drupada, 
Let  the  messenger  then  propose  the  return  of  the  Pandavas 
to  Hastinapore.  And  after  the  heroes  have  been  permitted 
(by  Drupada)  to  come  hither,  let  Dush-shasana  and  Vikarnoi 
go  out  with  a  handsome  train  to  receive  them.  And  whea 
they  have  arrived  at  Hastinapore,  let  those  foremost  of  men 
be  received  with  affection  by  thee.  And  let  them  then  ba 
installed  on  their  paternal  throne,  agreeably  to  the  wishes  of 
the  people  of  the  realm.  This,  O  monarch  of  the  Bharata 
race,  is  what  I  regard  should  be  thy  behaviour  towards  the 
Pandavas  who  are  to  thee  even  as  thy  own  sons  !'  " 

Vaisampayana  continued,  "  After  Drona  had  ceaseJ, 
Kama  spoke  again,  saying,  'Both  Bhiama  and  Drona  have 
been  pampered  with  wealth  that  is  thine  and  favors  conferred 
by  thee  !  They  are  also  regarded  by  thee  as  ever  thy  trusted 
friends.  What  can,  therefore,  be  more  amusing  than  tha6 
they  both  should  give  thee  advice  that  is  not  for  thy  good  1 
How  can  the  wise  approve  that  advice  which  is  pronounced  a3 
good  by  a  person  speaking  with  wicked  intent  but  taking  care 
to  conceal  the  wickedness  of  his  heart  ?  Indeed,  during  a 
season  of  distress,  friends  can  neither  benefit  nor  injure.  Every 
one's  happiness  or  the  reverse  dependeth  on  destinj'.  He  that 
is  wise  and  he  that  is  a  fool,  he  that  is  young  in  years  and  ha 
that  is  old,  he  that  has  allies  and  he  that  is  v/ithout  allies,  all 
become,  it  is  seen  everywhere,  happy  or  unhappy  at  times.  lb 
hath  been  heard  by  us  that  there  was  of  old  a  king  of  name 
Ambu-vicha.  Having  his  capital  at  Raja-griha  he  was  the 
king  of  all  the  Magadha  chiefs.  He  never  attended  to  big 
affairs.  All  his  exertion  consisted  in  inhaling  and  exhaling  the 
air.  All  his  affairs  were  in  the  hands  of  his  minister.  And 
his  minister,  of  name  Mahakarni,  became  the  supreme  author- 
ity in  the  state,    And  regarding   himself  allpowerful,  he  be- 

73 


570  MAniBHARATA. 

gan  to  disregard  the  king.  And  the  wretch  himself  apprc^ 
priated  everything  helonging  unto  the  king,— his  queens  and 
treasures  and  sovereignty.  Bat  the  possession  of  all  these, 
instead  of  satisfying  his  avarice,  only  served  to  inflame  it  the 
more.  Having  appropriated  CTerything  belonging  tmto  the 
king,  he  even  covetei  the  throne.  But  it  bath  been  heard 
by  us  that  v/ith  his  best  endeavours  he  succeeded  not  in 
acquiring  the  kingdom  of  the  monarch  his  master  even 
though  the  latter  was  inattentive  to  all  business  and  content 
with  only  inhaling  and  exhaling  the  air.  What  else  can  be 
said  than  that,  O  king,  that  monarch's  sovereignty  was  de- 
pendent on  destiny  ?  If,  therefore,  G  king,  this  kingdom 
be  established  in  thee  by  destiny,  it  viiW  certainly  continue 
in  thee,  even  if  the  whole  v/orld  were  to  become  thy  foe.  If, 
however,  destiny  hath  ordained  otherwise,  howsoever  mayest 
thou  strive,  it  will  not  last  in  thee!  O  learned  one,  remem- 
bering all  this,  judge  thou  of  the  honesty  or  otherwise  of  thy 
advisers  !  And  ascertain  thcu  also  who  amongst  them  are 
•wicked  and  v/ho  have  spoken  wisely  and  well.'  " 

Vaisampayana  continued,  "  Hearing  these  words  of  Kama, 
Drona  replied,  'Wicked  as  thou  art,  it  is  evident  thou  sayest 
so  in  consequence  of  the  wickedness  of  thy  intents.  It  is  for 
injuring  the  Pandavas  that  thou  findest  fault  v/ith  us.  But 
know,  O  Kama,  that  v/hat  I  have  said  ia  for  the  good  of  all 
and  the  prosperity  of  the  Kuru  race.  If  thou  regardest  all 
this  as  productive  of  evil,  declare  thyself  what  is  for  our 
good.  If  the  good  advice  I  have  given  be  not  followed,  I 
think  the  Kurus  will  be   exterminated  in  no  time.'" 

Thus  ends  the  two  hundred  and  sixth  Section  in  th© 
Viduragamaua  of  the  Adi  Parva. 


Section     CCVII. 

(  Vidardgammia  Parva  continued.  ) 

Vaisampayana   said,    "  After   Drona   had   ceased,    Vidura 
spoke,  saying,  'O    monarch,  thy  friends,    without   doubt,  say 
unto  thee  what    is  for   thy    good.     But  unwilling  as  thou   art 
to  Uateu  to  >Yhat  they  say,  their  woi\U  scarcely  find  a  plac& 


I'n  tliy  car^.  What  tliat  foremost  of  the  Kurus,  BhiBiiia  the  son 
of  Shantanu,  hath  said,  is  excellent  and  for  thy  good.  Bub 
thou  dost  not  listen  to  it.  The  preceptor  Drona  also  hath  said 
much  that  is  for  thy  good,  which,  however,  Kama  the  son  of 
Radha  doth  not  regard  so.  But,  O  kin^,  reflecting  hard  I  do- 
not  find  any  one  who  is  a  better  friend  to  thee  than  these  two- 
lions  amonf^  men  (Bhisma  and  Drona),  or  any  one  who  excella 
them  in  v/is'lom.  These  two,  old  iu  years,  in  wisdom,  and 
in  learning,  always  regard  thee,  0  king,  and  the  sons  of 
Pandu  with  equal  eyes.  And  without  doubt,  O  king  of  the 
Bharata  race,  they  are  both,  in  virtue  and  truthfulness,  not 
inferior  to  Rama  the  son  of  Dasaratba,  and  Gaya  (of  old). 
Never  before  did  they  give  thee  any  evil  advice.  Thou  also, 
O  monarch,  hast  never  done  them  any  injury.  Why  should, 
therefore,  these  tigers  among  men,  who  are  ever  truthful,  give 
thee  wicked  advice,  v/hen  especially  thou  hast  never  injure! 
them  ?  Endued  with  wisdom,  these  foremost  of  men  in  this 
world,  0  king,  will  never  give  thee  counsels  that  are  crooked. 
O  scion  of  the  Kuru  race,  this  is  ray  firm  conviction  that 
these  two,  acquainted  as  they  are  with  all  rules  of  morality, 
will  never,  tempted  by  wealth,  utter  anything  betraying  a 
spirit  of  partizanship.  What  they  have  said,  O  Bharata,  I 
regard  aa  highly  beneficial  to  thee  !  Without  doubt,  O 
monarch,  the  Pandavas  are  thy  sons  as  much  as  Duryodhana 
and  others  are.  Those  ministers,  therefore,  that  give  thee  any 
counsels  fraught  with  evil  unto  the  Pandavas,  do  not  really 
look  after  thy  interests.  If  there  is  any  partiality  in  thy 
heart,  O  king,  for  thy  own  children,  they  v/ho  by  their  coun- 
Bcls  seek  to  bring  it  out,  certainly  do  thee  no  good.  There- 
fore, O  king,  these  illustrious  persons  endued  with  great  splen- 
dour, have  not,  I  think,  said  anything  that  leadeth  to  evil. 
Thou,  however,  dost  not  understand  it.  What  these  bulls 
amongst  men  have  said  regarding  the  inviuciblenesss  of  the 
Pandavas  is  perfectly  true.  TLink  not  otherwise  of  it,  O 
ticrer  among  men  I  Blest  be  thou  !  Can  the  handsome  Dhau- 
anjaya  the  son  of  Pandu,  using  both  right  and  left  hands 
with  equal  activity,  be  vanquished  in  battle  even  by  Magha- 
\an  hiuis<iU'  I    Cau  the   great  BJiima-sena  of   strong  aim^S 


55'i  KAHABnARATl,' 

possessing  the  might  of  ten  thousand  elephants,  he  ranquisli-- 
ed  iu  battle  by    the    immortals  themselves  ?     Who   also    that 
desireth  to  live  can  overcome  in  battle  the  t^Yins    (Nakula   and 
Suhadeva)  like  unto  the  sons  of  Yama  himself,  and  well  skill- 
ed in  fight  ?     How  too  can    the    eldest  of  the   Pandavas   (Yu- 
dliisu-thira)  in  whom  palience,  mercy,  forgiveness,  truth,  and 
prowess  are  always  present,   be  vanquished  ?     They  who   have 
Eama  (Yaladeva)    as    their  all}^  and  Janarddaua  (Krishna)  as 
tfeeir  counsellor,  and  Satyaki  as  their  partisan,  whom  have  they 
not  already  defeated  iu  war  ?     They   who  have   Drupada   for 
their  father-in-law,   and  Drupada's   sons — the  heroic   brothers 
Dhrishta-dyumna   and    others   of    Prishata's   race — for   their 
"brothers-in-law,  are  certainly   invincible.    Eemembering   this, 
O  monarch,  and  knowing  that  their  claim   to   the  kingdom  is 
even  prior   to   thine,  behave    thou  virtuously  towards   them. 
The  stain  of  c^umny  is  on  thee,  0  monarch,  in    consequence 
of  the   act   of    Purochaua.     Wash   thyself    of    it  now,   by  a 
kindly  behaviour  towards  the  Pandavas.     This  kindly   behavi- 
our  of    thine,  O   monarch,  towards   thee  Pandavas    will    be 
an  act  of  great  benefit  to   us,  protecting  the   lives   of  us   all 
"belonging  to  the  Kuru  race,  and  leading  to  the  growth   of  the 
■whole  Kshatriya  race.     We  had   formerly  warred   with   king 
Drupada.     If  we  can  now  secure  him  as  an  ally,  it  will  streng- 
then our  party.     The  DasharJias  are,  O  king,   numerous  and 
strong.     Know  that  where  Krishna  is  all  must  be,    and   where 
Krishna  is,  there  victory  must  be.    And,     0  king,   that  which 
can   be   effected   by   conciliation,  who,   unless   cursed   by  the 
gods,  would   seek   to  effect  by  means  of  war  ?     Hearing  that 
the  sons  of  Pritha  are  alive,  the  citizens  and  other  subjects  of 
the  realm  have  become  exceedingly   glad    and   eager   for  be- 
holding them.     O  monarch,  act  in  a  way  that  is  agreeable   to 
them.     Daryodhana  and  Kama  and  Sakuni  the  son  of  Suvala, 
are  sinful,  foolish,  and  young.     Listen  not  to  them  j    Possessed 
of  every  virtue  as    thou   art,  I   have   long   ago   told   thee,  O 
monarch,  that   for   Duryodhana's   fault,  the   subjects   of  this 
kingdom  will  be  exterminated.'  " 

Thus  ends    the  two  hundred  and   seventh  Section  iu   tli<3 

Yidiu^gamana  of  the  Adi  rurva, 


Section  CCVIII, 
(Vlduragamana  Parva  continued.  ) 

Yaisampayana  said,  "  Hearing  these  various  speeches, 
Dhrita-rashtra  spoke,  saying,  'The  learned  Bhisma  son  of 
Shantauu,  and  the  illustrious  Rishi  Drona,  and  thyself  also 
(0  Tidura),  have  said  the  truth  and  what  also  is  most  bene- 
ficial to  me.  Indeed,  as  those  mighty  charioteers — the  heroic 
sons  of  Kunti — are  the  children  of  Pandu,  so  are  they,  with- 
out doubt,  my  children  according  to  the  ordinance.  And  as 
my  sons  are  entitled  to  this  kingdom,  so  are  the  sons  of  Pandu, 
without  boubt,  entitled  to  it.  Therefore,  hie  thee,  0  Kahatta, 
and  bring  hither  the  Pandavas  along  with  their  mother,  treat- 
ing them  with  affectionate  consideration.  And,  O  thou  of 
the  Bharata  race,  bring  also  Krishna  of  celestial  beauty  along 
with  them.  From  sheer  good,  fortune  the  sons  of  Pritha  are 
alive  ;  and  from  good  fortune  alone  those  mighty  charioteei;a 
have  obtained  the  daughter  of  Drupada  !  It  is  from  good 
fortune  alone  that  our  strength  hath  increased,  and  it  is  from 
good  fortune  alone  that  Purochana  hath  perished.  And,  O 
thou  of  great  splendour,  it  is  from  good  fortune  that  my  great 
grief  hath  been  dispelled.'  " 

Yaisampayana  continued,  "  Then  Vidura,  at  the  command 
of  Dhrita-rashtra,  repaired,  O  Bharata,  unto  Yajua-sena  and 
the  Pandavas.  And  he  repaired  thither,  carrying  with  him 
numerous  jewels  and  various  kinds  of  wealth  for  Draupadi 
and  the  Pandavas  and  Yajna-sena  also.  And  arrived  at 
Drupada's  abode,  Vidura,  conversant  with  every  rule  of  mo- 
rality and  deep  in  every  science,  properly  accosted  the  monarch 
and  waited  beside  him.  And  Drupada  also  received  Yidura 
in  proper  form  and  they  then  both  enquired  after  each  other's 
welfare.  And  Vidura  then  saw  there  the  Pandavas  and  Yasu- 
deva.  And  as  soon  as  he  saw  them  he  embraced  them  from 
affection  and  enquired  after  their  welfare.  And  the  Pandavas 
also,  with  Vasudeva,  in  due  order  worshipped  Vidura  of  im- 
measurable intelligence.     But   Vidura,  0    king,  in   the    name 

of  Diidta-rashUa  rcpQj^teclly  ecquire^^  with  great  affettiou 


57*  MAHAEHARATA, 

alter  their  welfare.  And  he  theu  gave,  O  monarch,  uuto  th^ 
Pandavas  and  Kunti  and  Draupadi,  and  unto  Drupada  and' 
Drupada's  sons,  the  gems  and  various  kinds  of  wealth  thab 
the  Kauravas  had  sent  tliem  through  him.  And  possessed  of 
immeasurable  intelligence,  the  modest  Vidura  then,  in  the 
presence  of  the  Pandavas  and  Keshava,  addressed  the  well- 
behaved  Drupada  thus  ;: — 

'With  thy  ministers  and  sons,  O  monarch,  listen  to  what 
I  say  I  King  Dhrita-rashtra,  with  his  ministers,  sons,  and' 
friends,  hath  with  a  joyous  heart,  O  king,  repea-tedly  enquired- 
after  thy  welfare !  And,  O  monarch,  he  hath  been  highly 
pleased  in  consequence  of  this  alliance  with  thee  !  So  also; 
O  king,  Bhisma  of  great  wisdom,  the  son  of  Shantanu,  with 
all  the  Kurus,  enquireth  of  thy  welfare,  in  every  respect, 
And  Drona  also  of  great  wisdom,  the  son  of  Bharadwaja  and, 
thy  dear  friend,  embracing  thee  in  imagination,  enquireth  of 
thy  happiness.  And,  0  king  of  Panchalas,  Dhrita-rashtra  and 
all  the  Kurus,  in  conseqence  of  this  alliance  with  thee,  regard 
themselves  supremely  blesfc.  And,  O  Yajna-&ena,  the  acquisi- 
sition  of  this  alliance  vv'ith  thee  hath  made  them  happier  than 
if  they  had  acquired  a  new  kingdom.  Knowing  all  this,  O' 
monarch,  permit  the  Pandavas  to  revisit  their  anscestral 
kingdom.  The  Kurus  are  exceedingly  eager  to  behold  the 
sons  of  Pundu  !  These  bulls  among  men  have  been  absent 
long  (from  their  kingdom).  They  as  well  as  Pritha  must  be, 
very  eager  to  behold  their  city.  And  all  the  Kuru  ladies  and 
the  citizens  and  our  sujects  are  eagerly  waiting  to  behold 
Krishna  the  Panchala  princes.  This,  therefore,  is  my  opinion, 
O  monarch,  that  thou  shouldst,  without  delay,  permit  the 
Pandavas  to  go  thither  with  their  wife  !  And  after  the  illus- 
trious Pandavas,  O  king,  have  received  thy  permission  to  gO; 
thither,  I  shall  send  information  unto  Dhrita-rashtra  by  quick 
messengers.  Then,  O  king,  will  the  Pandavas  set  out  with 
Kunti  and  Krishna.' " 

Thus   ends  the    two   hundred    and    eighth  Section  in   the 
Viduragamauu  of  the  Adi  Parva. 


Section  CCIX. 

(  Viduragamana  Parva   continued.) 

Vaisarapayana  continued,  "Hearing  these  words  of  Vidura, 
Drupada  said,  'It  is  even  so  as  thou,  O  Vidura  of  great  wis- 
dom, hast  said.  Venerable  one,  I  too  have  been  exceedingly 
happy  in  consequence  of  this  alliance.  It  is  higlily  proper 
that  these  illustrious  ones  should  return  to  their  ansestral 
kiuo^dom.  But  it  is  not  proper  for  me  to  say  this  myself. 
If  tl>e  brave  son  of  Kunti  Yudhish-thira,  if  Bhima  and  Arjnna, 
if  those  bulls  among  men — the  twins,  themselves  desire  to  go, 
and  if  Rama  (Valadeva)  and  Krishna  both  acquainted  with 
every  rule  of  morality,  be  of  the  same  mind,  then  let  the 
Pandavas  go  thither.  For  these  tigers  among  men  (Rama  and 
Krishna)  are  ever  engaged  in  doing  what  is  agreeable  and 
beneficial  to  the  sons  of  Pandu,' 

"  Hearing  this,  Yudhish-thira  said,  'We  are  now,  O  monarch, 
with  all  our  younger  brothers,  dependent  on  thee  !  We  shall 
cheerfully  do  what  thou  art   pleased  to  command  !'  " 

Vaisampayana  continued,  "  Then  Vasudeva  said,  'I  am  of 
opinion  that  the  Padavas  should  go.  But  we  should  all  abide 
by  the  opinion  of  king  Drupada  who  is  conversant  with  every 
rule  of  morality.' 

"Drupada  then  spoke,  saying,  I  certainly  agree  with  what 
the  foremost  of  men,  the  heroic  Dasarha  of  strong  arms  think- 
eth,  having  regard  to  the  circumstances.  For  as  the  illustrious 
sons  of  Pandu  now  are  to  me,  so  are  they,  without  doubt, 
to  Vasudeva.  And  the  son  of  Kunti  Yudhish-thira  himself 
doth  not  seek  the  welfare  of  the  Pandavas  so  earnestly  as 
doth  Keshava  this  tiger  among  men,'  " 

Vaisampayana  continued,  '*  Commanded  by  the  illustrious 
Drupada,  the  Pandavas  then,  O  king,  and  Krishna  and  Vidu- 
ra, taking  with  them  Krishna  the  daughter  of  Drupada,  and 
the  renowned  Kunti,  journeyed  towards  the  city  called  after 
the  elephant,  stopping  at  various  jilaces  along  the  way  fd?- 
purposes  of  pleasure  and  emjoyment.  And  king  Dhrita-rashtra 
hearing  those  heroes   had  neared  the  capital;  sent  out  the 


57G  MAeABHARATA, 

Kauravas  to  receive  thera.  And  thej-  who  were  thus  sent  out? 
Avere,  O  Bharata,  Vikarna  of  the  great  bow,  and  Chitra-sena, 
and  Drona  that  foremost  of  warriors,  and  Kripa  of  Gautama's 
line.  And  surrounded  by  these,  those  mighty  heroes,  their 
splendour  enhanced  by  that  throng,  slowly  entered  the  city 
of  Hastioapore.  And  the  whole  city  became  radiant  as  ift 
were,  with  the  gay  throng  of  sightseers  impelled  by  curio- 
sity. And  those  tigers  among  men  gladdened  the  hearts  of 
all  who  beheld  them.  And  the  Pandavas,  dear  unto  the 
hearts  of  the  people,  heard,  as  they  proceeded,  various  excla- 
mations which  the  citizens,  ever  desirous  of  doing  the  pleasure 
of  those  princes,  loudly  uttered.  And  some  exclaimed,  'Here 
returns  that  tiger  among  men,  conversant  with  all  the  rules 
of  morality,  and  who  always  protects  us  as  if  we  were  his 
nearest  relatives  !'  And  elsewhere  some  said,  'It  seems  that 
king  Pundu — the  beloved  of  his  people — returnetli  today  from 
the  forest,  doubtless  to  do  what  is  agreeable  to  us !'  And 
there  were  some  who  said,  'What  good  is  not  done  to  us  today 
when  the  heroic  sons  of  Kunti  have  come  back  to  our  town? 
If  we  have  ever  given  away  in  charity,  if  we  have  ever  poured, 
libations  of  clarified  butter  into  the  fire,  if  we  have  any 
ascetic  merit,  by  virtue  of  all  those  acts  let  the  Pandavas  stay 
in  our  town  for  a  hundred  years  !' 

"At  last  the  Pandavas  arriving  at  the  palace,  worshipped 
the  feet  of  Dhrita-rashtra,  as  also  of  the  illustrious  Bhisma. 
And  they  also  worshipped  the  feet  of  everybody  also  who 
deserved  that  honor.  And  they  enquired  after  the  welfare 
of  every  citizen  (there  present).  At  last  at  the  command  of 
Dhrita-rashtra  they  entered  the  chambers  that  had  been 
assigned  to  them. 

"  And  after  they  had  rested  there  for  some  time,  they  were 
summoned  (fo  the  court)  by  king  Dhrita-rashtra  and  Bhisma 
the  son  of  Santanu.  And  when  they  came,  king  Dhrita- 
rashtra  addressing  Yudhish-thira,  said,  'Listen,  O  son  of  Kunti, 
with  thy  brothers,  to  what  I  say  !  Kepair  ye  to  Khandava- 
prastha  so  that  no  difference  may  arise  again  (between  ye  and 
your  cousins)  !  If  ye  take  up  your  quarters  there,  no  one 
Ayill   be  able   to  do   ye  any  injury!    Protected   ty  Parthct 


ADI  PARVA.  57? 

(Arjuna),  like  the  celestials  by  the  wiehler  of  the  thuuder- 
bolfc,  reside  ye  at  Khandava-prasthn,  taking  half  the  king- 
dom!'" 

Vaisampayana  continued,  ''Agreeing  to  what  Dhrita-rashtra 
said,  those  bulls  among  men  worshipping  the  king,  set  out 
from  Hastiuapore.  And  content  with  half  the  kingdom,  they 
removed  to  Khanlava-prastha,  which  was  an  unreclaimed 
desert.  Then  those  heroes  of  undeteriorating  splendour — the 
Pandavas — with  Krishna  in  the  van,  arriving  there,  beautified 
the  place  and  made  it  like  unto  a  second  heaven.  And  those 
mighty  charioteers  selecting  with  Dwai  pay  ana's  assistance  a 
sacrei  and  auspicious  region,  performed  certain  propitiatory 
ceremonies  and  measured  out  a  piece  of  land  for  their  city. 
And  surrounded  by  a  trench  wide  as  the  sea  and  by  walla 
reaching  high  into  the  heavens  and  white  as  the  fleecy 
clouds  or  the  rays  of  the  moon,  that  foremost  of  cities  rose 
adorned  like  the  capital  of  the  nether  kingdom  (Bhogavati) 
encircled  by  the  Nagas.  And  it  stood  alorned  with  palatial 
mansions  and  numerous  gates  each  furnished  with  a  couple 
of  pannels  resembling  the  outstretched  wings  of  Gadura. 
And  the  gateways  that  protected  the  tov/n  were  high  as  tlie 
Maudara  mountain  and  massy  as  the  clouds.  And  furnished 
with  numerous  weapons  of  attack,  the  missiles  of  the  foe 
could  not  make  the  slightest  impression  on  them.  And 
they  were  almost  covered  with  darts  and  other  missiles  like 
double-tongued  snakes.  And  the  turrets  along  the  walls  were 
filled  with  armed  men  in  course  of  training.  And  the  walla 
were  lined  with  numerous  warriors  along  their  whole  length. 
And  there  were  thousands  of  sharj)  hooks  and  shataghnis 
(machines  slaying  a  century  of  warriors)  and  numerous  other 
machines  on  the  battlements.  And  there  were  also  large  iron 
wheels  planted  on  them.  And  with  all  these  was  that  fore- 
most of  cities  adorned.  And  the  streets  were  all  wide  and 
'laid  out  excellently.  And  there  was  no  fear  in  them  of  acci- 
dents. And  decked  with  innumerable  white  mansions,  the 
city  became  like  unto  Amaravati  and  came  to  be  called  Indra- 
prastha  (like  unto  Indra's  city).  And  in  a  delightful  and  aus- 
•picious  part  of  the  city  rose  the  palace  of  the  Pandavas   tilled 

73 


otS  wahabttahata. 

■with  every  kiud  of  wealth  and  like  nr.to  the  palace  of  t'he 
celestial  treasurer  (Kuvera)  himself.  And  it  looked  very 
much  like  a  mass  of  clouds^ 

"And  when  the  city  was  'built,  there   came,  0   king,  nu- 
merous Brahmanas  well    acquainted   with    all  the   Vedas  and 
conversant  with  every  language,   v/ishing  to  dwell  there.    And 
there   came  also  unto   that    town    numerous  merchants  from 
every  direction,   in    hopes  of  earning  wealth.     And  there  also 
came   numerous  persons   well-skilled  in  all  the  art8,  wishing 
■to    take    up    their    abode    in  that  city.     And  around   the  City 
"were  laid  out  many  delightful  gartlens  adorned  with  numerous 
trees  bearing  both  fruits   and   flowers.     And    there  were  Am^ 
ras  and  Amraia-cas,  and   Kadamvas  and  Asokas,  and  Cham- 
pahas ;  ftnd  Funnagas  and  Nagas  and  Lakuchas  and  Panasas; 
and  Skalas  and  Tolas  and  Tamalas  and  Vakidas,  and  Ketakas 
■with  their  fragrant  loads;  beautiful  and  blossoming  and  grand 
Amcclakas  with  branches  bent   down  with  the  w  iglit  of  fruits, 
and  Lodhras  and  blossoming  Ankolas  ;  and  Jamhns  and  Pata- 
las  and  Kimjakas  and  Atimuktas  ;  and  Kavaviras  and  Pari' 
jatas  and  numerous  other  kinds  of  trees,   always  adorned  with 
flowers  and  fruits   and    thronged    with  feathered  creatures   of 
.various  tribes.     And    those    verdant  groves  always  resounded 
with  the  notes  of  maddened  peacocks  and  Kokilas,    And  there 
were  various  pleasure-houses   bright  as   mirrors,  and   numer- 
ous  bowers    of  creepers,  and  charming  and    artificial  hillocks, 
a,nd   many   lakes  filled  to   the  brim  with   crystal   water,  and 
delishtful  tanks  fra^^rant   with  lotuses   and  lilies  and    adorned 
with   swans   and    ducks   anJ   cJiakravakas.     And    there   were 
many   delicious   pools   overgrown    with  fine  acquatic    plant?. 
■  And  there  were  also  diverse  ponds  of  great  beauty   and   large 
dimensions.     And,  O  king,  the  joy  of  the  Pandavas  increased 
from    day   to  day,  inconsequence   of  their  residence  in  that 
large  kingdom  that  was  peopled  with  pious  men. 

"  Thus  after  the  virtuous  behaviour  of  Bhisma  and  king 
Dhrita-saBhtra  towards  them,  the  Pandavas  took  up  theic 
abode  in  Khandava-prastha.  And  adorned  with  those  five 
mighty  warriors,  each  equal  unto  Indra  himself,  that  foremost 
of  cities  looked  like  the  capital  of  the  nether  kingdom  (Bhog^^ 


ADIPAUVA,  ^79 

vatiy  adorned  with  the  Nagas.  Aud,  O  monarch,  having 
settled  the  Pandavas  there,  the  heroic  Krishna,  having  oh- 
taininor  their  leave,  came  hack  with  Rama  to  Dwaravati." 

Thus  ends  the  two  hundred  and  ninth  Section  io  the  Rajya- 
ta.va  of  the  Adi  Parva. 


Section   CCX. 
(  Rajyalava  Parva  continued.) 

Janamejaya  said,  "0  thou  of  the  wealth  of  asceticism,; 
what  did  those  great  souls,  my  grand-sires,  the  illustrious - 
Pdndavas,  do,  after  having  obtained  the  kingdom  of  India- 
prastha  ?  Hbw  did  their  wedded  wife  Draupadi  obey  them 
all?  How  is  it  also  that  no  dissensions  arose  amongst  those 
illustrious  rulers  of  men,  all  attached  to  one  wife  ;  Krishna  ? 
O  thou  of  the  wealth  of  asceticism,  I  wish  to  liear  everything 
in  detail  regarding  the  behaviour  tov/ards  one  another  of. 
those  rulers  of  men  after  their  union  with  Krishna!" 

Vaysampayana   said,    "  Those   oppressors   of  all    foes,   the 
Pandavas,  having  obtained  their   kingdom,  at  the  command  of 
Dhrita-rashtra   passed   their   days   in    joy  and    happiness   at 
Khandava-prastha  with  Krishna.     And   Yudhish-thira,  endued 
with  great  energy  and  ever  adhering  to  truth,  having   obtain- 
ed the  sovereign fy,  assisted    by    his  brothers   virtuously  ruled 
the  land.     And  the  sons  of  Pandu,  endued  with  great  wisdom 
and  devoted  to  truth  and  virtue,  having    vanquished   all  their 
foes,  continued    to  live    there   in  great  happiness.     And  those 
bulls   among  men,    seated  on  royar  eeats  of  great  value,  used 
to  discliarge   all   the  duties  of    government.     And   one  day 
while  all  those  illustrious  heroes  were  seated,  there  came  unto  ■ 
them  the  celestial  Rishi   Narada   in  course  of  his   wanderings. 
And   beholding    the    Rishi,  Yudhish-thira   gave    him  his  own- 
handsome  seat.     And  after  the  celestial  Rishi  had  been  seated, 
the  wise  Yudhish-thira  duly  offered  him  the   ^r^/i?/a  with  his 
own  hands.     And  the  king  also  informed  the  Rishi  of,  the  state- 
of  his  kingdom.     And  the  Rishi  accepting  the  worship  became 
well  pleased,     And  eulogising  him  with  benedictions,  the  Rishi. 
commaaded  the  king   to  take  his  seat,    Aud  commanded  bjf 


5S0  mahabbaeata. 

the  EishI  the  king  took  l>is  seat.  And  the  king  sent  word  un- 
to Kriahua  (ia  the  inner  apartments)  of  the  arrival  of  the  il- 
lustrious one.  And  hearing  of  the  Rishi's  arrival,  Draupadi, 
■jiurifyina:  herself  properly,  came  with  a  respectful  attitude  to 
where  Nara  la  was  with  the  Pandavas.  And.  the  virtuon^ 
princess  of  Panchala,  worshipping  the  celestial  Rishi's  feet, 
stood  with  joined  hands  before  him,  properly  veiled.  And 
the  illustrious  Narada,  pronouncing  various  henedictions  on 
her,  commanded  the  princess  to  retire.  And  after  Krishna 
had  retired,  the  illustrious  Rishi,  addressing  in  private  all  the 
Pandavas  with  Yudhish-thira  at  their  head,  said,  'The  re^ 
iiowned  princess  of  Panchala  is  the  wedded  wife  of  ye  all. 
Establish  ye  a  rule  amongst  yourselves  so  that  disunion  may 
not  arise  amongst  ye.  There  were,  in  former  days,  celebrated 
throuo^hout  the  three  worlds,  two  brothers  named  Sunda 
and  Upasunda  living  together  and  incapable  of  being  slain  by 
anybody  except  themselves.  They  ruled  the  same  kingdom, 
lived  in  the  same  house,  slept  on  the  same  bed,  sat  on  the 
same  seat,  and  ate  of  the  same  dish.  And  yet  they  killed 
each  other  for  (he  sake  of  Tilottama.  Therefore,  O  Yudhish- 
thira,  preserve  your  friendship  for  one  another  and  do  that 
ivhich  may  not  produce  disunion  amongst  ye  !' 

"  Hearing  thiS;  Yndhish-thira  asked,  'O  great  Mimi,  whose 
sons  were  those  Asuras  called  Sunda  and  Upasunda  ?  Whence 
arose  that  dissension  amongst  them,  and  why  did  they  slay 
each  other  ?  Whose  daughter  also  was  this  Tilottama,  for 
■whose  love  the  maddened  brothers  killed  each  other  ?  Was 
she  an  Apsara  or  the  daughter  of  any  celestial  ?  O  thou 
■^vhose  wealth  is  asceticism,  we  desire,  O  Brahmana,  to  hear 
in  detail  everything  as  it  had  happened!  Indeed,  our  curio- 
sity hath  become  great  ! '  " 

Thus  ends  the  two  hundred  and  tenth  Section  iu  the 
Eajya-lava  of  the  Adi  Purva, 


Section  CCXL 

(  Rajya-lava  Parua  continueJ.) 

Vaisanipayana  said,  "Hearing  Llieae  worda  of  Yiulhish- tlii- 
ra,  Narada  i-e.-'liod,  'O  son  of  Pritha,  with   thy  brothers  listen 
to  niG    as  I    recite    this    old   story,    O    Yudhish-thira,  exactly 
as    everything    happened  !     In    olden    days,  a   mighty    Daitya 
of  name  Nikumbha,  enluel    with  great  energy  and    strength; 
was   born    in    the   race  of  the  great  Asnra,   Hiranya-kashipu; 
Unto    this  Nikumbha    were    born    two  sons  named  Snnda  and 
Upasunda.     And    both  of  them    were  mighty    Asnras    endued 
with  great    energy    and    terrible  prowess.     And  the    brothers 
were   both   fierce    and   possessed    wicked    hearts.     And  theaa 
Daityas  were  both  of  the    same   resoliition,  and  ever   engaged 
in  achieving   the   same  tasks  and    eu'ls.     And  they  were   evec 
sharers  with    each  other  in    happiness  as  well  as    in  woe.     And; 
each  speaking  and  doing  what  was  agreeable  to  t!ie  oth«?r,  the 
brothers  never  ate  unless  they  were    together,  and  never   went? 
anywhere  unless  together.  Of  exactly  the  same  disposition  and 
habits,  they  seemed  to  be  one  individual  divided  into  two  parts.* 
And  endued  with  great  energy  and  ever  of  the  same  resolution 
in  everything  they  undertook,    the  brothers  gradually  grew  up. 
And  always    entertaining   the  same    purpose,  desirous   of  sub- 
jugating  the    three-worlds,    the    brothers,  after  due  initiation, 
went    to   the  mountains  of  Vindhya.     And  wending  tl^^  se- 
vere were  the  ascetic  penances  they  performed.     And  (^p,ust- 
ed  with  hunger    and  thirst,  with   matted  locks    on    their  Keads 
and   attired   in  barks  of  trees,  long  was  the  time  after   which 
they  acquired  sufficient  ascetic  merit.     Besmearing  themselves 
with    dirt    from    liead    to  foot,  living  upon  air  alone,  standing. 
on  their  toes,  they    off  re.d  pieces    of  the  flesh  of  their  bodies 
into  the  fire.     With  arms  upraised,  and  eye-lids  fixed,  long  was 
the  period  for  which    they  observed  their  vows.     And  durintr 
the    course  of  their  ascetic   penances,    a    wonderful    incident 
happened    there.     For    the  mountains  of  Vindhya,  heated  for, 
along  course  of  years  by  the  power  of  their  ascetic  austerities, 
Ijegaii   to   euiiL    vapours   from  every  part  of  their  body.     Au($ 


5S2  KIHABHARATA. 


beholding  the  sevenly  of  their  austerities,  the  celestials  "be- 
came alarmed.  And  the  gods  began  to  offer  numerous  ob- 
structions for  impeding  the  progress  of  their  asceticism.  And 
the  celestials  repeatedly  tempted  the  brothers  by  means  of 
every  precious  possessioa  and  the  most  beautiful  girls.  But 
firmly  wedded  thereto^  th©  brothers  broke  not  their  vowe.  Thetis 
the  celestials  once  more  manifested,  before  the  illustrious 
brothers,  their  powers  of  illusion.  For  it  seemed  their  sisters, 
mothers,  wives,  and  other  relatives,  with  dishevelled  hair  and 
ornatueuts  and  robes,  were  running  towards  them  in  terror, 
pursued  and  struck  down  by  a  Rakshasa  with  a  lance  in  hand. 
And  it  seemed  that  the  women  implored  the  help  of  the 
brothers,  crying,  0- save  los  \  But  all  this  went  for  nothing, 
for  firmly  wedded  thereto,  the  brothers  did  not  still  break 
their  vows.  And  when  it  was  found  tha.t  all  this  produced 
not  the  slightest  impression  on  any  of  the  two,  both  the  women^ 
and  the  Rakshasa  vanished  from  sight.  At  last  the  Grand-sire 
himself,  the  Supreme  lord  ever  seeking  the  welfare  of  all, 
came  uuto  those  great  Asuras  and  a&ked  them  to  solicit- 
the  boon  they  desired.  Then  the  brothers  Sunda-and  Wpasun- 
da,  both  of  great  prowess,  beholding  the  Grand-sire,  rose  froni; 
their  seats  and  waited  with  joined  hands.  And  the  brothers- 
"both  said  unto  the  god, — O  Grand-sire,  if  thou  hast  been 
pleased  with  these  our  ascetic  austerities,  and  art,  0  lord,  pro- 
pitious uuto  us,  then  let  us  have  knowledge  of  all  weapons- 
and  of  all  powers  of  illusion  !  Let  us  be  endued  with  great 
strength,  and  let  us  be  arble  to  assume  every  form  at  will ! 
And  last  of  all,  let  us  also  be  immortal !  Hearing  these  words 
of  theirs,  Brhama  said, — Except  the  immortality  ye  ask  for,  je 
shall  even  be  all  that  ye  desire  !  Solicit  ye  some  form  of 
death  by  which  ye  may  still  be  equal  unto  the  immortals  ! 
And  since  ye  have  undergone  these  severe  ascetic  austerities 
from  desire  of  sovereignty  alone,  I  cannot  confer  on  ye  the 
boon  of  immortality  !  Ye  have  performed  your  ascetic  penances 
even  for  the  subjugation  of  the  three- worlds.  It  is  for  this,  O 
saighty  Daityas,  that  I  cannot  grant  ye  what  ye  desire  ! — ' 

"  Narada  continued,  'Hearing  these  words  of  Brahma,  Sun- 
fiiaand  Upasunda  said,  '0  Graud-sire,  let  iie  have  no  fear  thqiii 


i.Dl?ARVA,  S8S 

Tj'om   any   created   Hi'mg,  moMle    ot  immobllt^,  in    the    three 
worlds,  except    only    from   each  other  ! — The  Grand-sire  then 
■gaid, — I  grant  ye  what  ye  have  asked  and  said,  even  this  your 
desire! — And  granting   them    this  boon,  the   Grand-aire  made 
them    desist    from   their   asceticism,  and  returned    to  his  owa 
region.     And  the  hrothers — those  mighty  Daityas — having  re- 
ceived those   several    boons,  became    incapable  of  being  slain 
by   anybody    in    the    universe.     And  they    then  returned    to 
their  own  abode.     And  all  their  friends  and    relatives,  behold- 
ing those    Daityas  of  great  intelligence,  crowned  with  success 
in  the  matter  of  the  boons  they  had  obtained,  became  exceed- 
incrly  glai.    And  Sunda  and  Upasunda  then  cut  oft"  their  matt' 
ed   locks    and    wore   coronets  on  their  heads.     And  attired  in 
costly    robes   and    ornaments,  they    looked  exceedingly   hand- 
some.    And  they  caused  the  moon  to  rise  over  their  city  every 
nif^ht  even  out  of  his  season.     And  their  frieiids  and  relatives 
gave    themselves  up  to  joy  and  merriment  with  happy  hearts. 
And    Eat,  Feed,    Glue,  Make  merry,  Sing,   Drink,  were   the 
sounds  heard  every   day  in  every   house.     And  here  and  there 
arose    loud  uproars  of  hilarity  mixed    with  clappings  of  hand, 
which  filled  the  whole  city  of  the  Daityas.     And  the   Daityas, 
capable  of  assuming  any  form  at  will,  engaged  in  every  kind  of 
amusement  and  sport   and  scarcely    noticed  the  flight  of  time, 
€ven  regarding  a  whole  year  as  a  single  day. 

Thus  ends    the  two  hundred  and    eleventh  Section   in    tho 
^alava  of  the  Adi  Parva. 


Section     CCXII. 

(  Rajya-lava  Parva  continued.  ) 

Vaisampayana  said,  "Narada  continued,  'And  as  soon  as 
those  festivities  came  to  an  end,  the  brothers  Sunda  and  Upa- 
sunda, desirous  of  the  sovereignty  of  the  there  worlds,  took 
counsel  and  commanded  their  forces  to  be  arranged.  And  ob- 
taining the  assent  of  their  friends  and  relatives,  of  the  elderg 
of  the  Daitja  race,  of  their  ministers  of  state,  and  perform- 
ing the  preliminary  rites  of  departure,  they  set  out  in  the 
night   when   the   constellation    Magha  was  on  the  -ascendant, 


BSi  MAHABHaRATA. 

And    the   brothers   set  out  with  a  large  Dai tya  force  cased  ia 
mail  and   armed    with    maces   aud    axes  and  lances  and  clubs. 
And  the  Daitya  heroes  set  out  ou  their  expedition  with  joyous 
hearts,  the  cAarauaschaunting  auspicious  panegyrics  indicative 
of  their  future  triumphs.     Furious  in  war,  the  Daitya  brothers 
capable  of  going    everywhere   at  will,  ascended  the  skies    anl 
went  unto    the   region  of  the   celestials.     Anl   the  celestials 
knowing  that  they  were  coming,  and  acquainted  also  with  the 
boons   granted    unto   them    by    the    Supreme   Deity,  leaving 
heaven  sought  refuge  in  the  region  of  Brahma.     And   endued 
with   fierce    prowess,  the   Diitya    heroes    soon  subjugated  the 
region  of  Indra,  and    vanquishing    the   tribes  of  the    Yakshas 
and   Rikdhas,  and   every    creature    ranging    the    skies,    came 
away.     And    those   mighty   charioteers   next   subjugated   the 
Naoras  of  the  nether  region,  and  then  the  inmates  of  the  oceaa 
^nd    then   all  the  tribes  of  the  Mlechchas.     And  desirous  nexb 
of  subjugating  the  whole  earth,  those  heroes  of  irresitible  rule, 
summoning   their  soldiers   issued    these    cruel    commands : — 
Brahmanas    and    royal    sages  (on  earth)  by  their  libations  and 
other  fool  offered  in  grand  sacrifices,  increase  the  energy  and 
Btrength  of  the   gods    as  .  also   their   prosperity.     Engaged  in 
such  acts,  they    are    the    enemies   of  the   Asuras.     All  of  ua, 
therefore,    mustering    together,  should   completely    slaughter 
them  otf  the    face  of  the  earth. — Ordering  their  soldiers  thus 
on  the  eastern  beach  of  the  great  ocean,  and  entertaining  such 
a  cruel  resolution,  the  A^ura  brothers  set  out  in  all    directions. 
And    those  that  were  performing  sacrifices  and  the  Brahmanas 
that  were   assisting    at  those    sacrifices,  the    mighty   brothers 
instantly  slew.     And  slaughtering    them  with    violence    they 
depftrtcl    for    some    other    place.     And    their   soldiers   threw 
into  the  water  the  sacrificial  tires  that   were    in    the   assylums 
joi  Munis  having   their    souls    under   complete   control.     And 
the  curses   uttered  by    the  illustrious  Rishis   in    wrath,    ren- 
dered abortive   by   the   boons   granted  (by  Bramha),  touched 
not   the    Asura   brothers.     And    when    the    Brahmanas    saw 
that  their  curses  produced   not  the  slightest  effect    like    shafts 
shot  at  stones,  forsaking  their  rites   and  vows   they  fled  in  all 
..direcLious.     Ani   evea   ibose  Rights   ou   the   earth  that  were 


ADl  PARVA.  585 

crownei   with   ascetic   success,  and   had  their  passions    under 
complete  control  and  were  wholly  engrossed  in  the  meditation 
of  the  Deity,  from  fear  of  the  Asura  brothers,  fled  like  snakes 
at   the    approach   of  Vinata's  son  (Gadura).     And   the  sacred 
asylums  were  all  trodden  down  and  broken.     And  the  sacrificial 
jars  and   vessels   being   broken,  their   (sacred)  contents   were 
scattered    over  the    ground.     And  the  whole  universe    became 
empty,  as  if  its   creatures    had    all  been  stricken  down    during 
the    season   of  general   dissolution.      And,  O  king,  after    the 
Rishis  had  all  disappeared  and  made  themselves  invisible,  both 
the  great  Asuras,  resolved   upon    their   destruction,  began  to 
assume  various  forms.     And  assuming  the  forms   of  maddened 
elephants   with    temples    rent  from  excess  of  juice,  the  Asura 
pair  searching  out  the    Rishis    who  had   sheltered    themselves 
in  caves,   sent  them  to    the   region  of  Yama.     And  sometimes 
becoming   as   lions   and    again  as  tigers  and  disappearing  the 
next  moment,  by  these  and  other  methods  the  cruel  pair,  see- 
ing the  Rishis,    slew  them  instantly.     And   thus  sacrifices  and 
study  ceased,  and    kings   and    Brahmanas  were  exterminated. 
And  the   earth  became  utterly  destitute  of  sacrifices  and  festi- 
vals.    And    the    terrified    people  cried.    Oh  and  Alas,  and  all 
buying   and    selling    were  stopped.     And   all    religious    rites 
ceased,  and  the    earth   became   destitute   of  sacred  ceremonies 
and  marriages.     And  agriculture  was  neglected  and  cattle  were 
Tio  longer  tended.     And   towns  and   asylums   became  desolate. 
And  scattered  over  with  bones  and  skeletons,  the  earth  assum- 
ed a  frightful   aspect.     And   all   ceremonies   in    honor    of  the 
intris  were  suspended,  and   the    sacred   sound  of  Vashat  and 
the  whole  circle  of  auspicious  rites  ceased.     And  the  earth  be- 
came  frightful  to    behold.     And    the  sun    and  the   moon,  the 
planets,  stars,  stellar  constellations,  and  other  dwellers  of  the 
firmament,   witnessing   these   acts   of  Sunda   and    Upasuuda, 
grieved  deeply.     And  subjugating  all  the  points  of  heaven    by 
means   of  such   cruel   acts,  the   Asura   brothers  took  up  their 
abode  in  Kurukshetra,  without  a  single  rival,'  " 

Thus  ends    the    two   hundred  and   twelfth  Section  iu  the 
Jlajya-lava  of  the  Adi  Parva. 


74 


Section  CCXllI 

(Mdjya-lava  Parva  continued.) 

Vaisampayana  said,  "  Narada  continued,  'Then  the  celes- 
tial Rishis,the  Siddhas,  and  the  high-souled  Rishis  possessing  the 
attributes  of  SkctJiia  and  Dama,  beholding  that  act  of  univer- 
sal slaughter,  were  affected  with  great  grief.  With  their 
passions  and  senses  and  souls  under  complete  control,  they  then 
ivent  to  the  abode  of  the  Grand-sire,  moved  by  compassion 
lor  the  universe.  And  a,rrived  there,  they  beheld  the  Gran  i= 
sire  seated,  with  the  gods,  the  Siddhas,  and  the  Brahmarslds 
around.  And  there  were  the  god  of  gods — Mahadeva,  and 
Agni  nccorapanied  by  Vayu,  and  the  Moon  and  the  Sun,  and 
Shakra  and  Rishis  devoted  to  tlie  contemplation  of  Brahma, 
and  the  Vaikhauasas,  the  Valikliillyas,  the  Yauaprastlias,  the 
Marichipas,  the  Ajas,  the  Avimudaa,  and  other  ascetics  of  great 
energy.  And  all  these  Rishis  had  been  sitting  with  the 
Grand-sire,  when  the  celestial  and  other  Rishis,  approaching 
Brahma  with  sorrowful  hearts,  represented  unto  him  all  the 
acts  of  Sunda  and  Upasunda.  And  they  represented  unto  the 
Grand-sire  in  detail  everything  that  the  Asura  brothers  liad 
done,  how  they  had  done  it  all,  and  in  what  order.  Then  all  the 
celestials  and  the  great  Rishis  represented  that  very  matter 
unto  the  Grand-sire.  And  the  Grand-sire,  hearing  everything 
they  said,  refiected  for  a  moment  and  settled  in  his  mind  as 
to  what  he  should  do.  And  resolving  to  compass  the  destruc- 
tion of  the  Asura  brothers,  he  summoned  Viswakarma  (the 
celestial  artificer).  And  seeing  Viswakarma  before  him,  the 
Grand-sire  possestof  supreme  ascetic  merit  commanded  hiin> 
saying, — Create  thou  a  damsel  capable  of  captivating  all  hearts. — 
And  bowing  down  unto  the  Grand-sire  and  rejeiving  his  com^ 
mand  with  reverence,  the  great  artificer  of  the  universe  creat* 
ed  a  celestial  maiden  with  careful  attention.  And  Viswa- 
krit  first  collected  whatever  of  handsome  creatures,  mobile  or 
immobile,  there  were  in  the  three  worlds.  And  he  placed  gems 
by  crores  upon  the  body  of  the  damsel  he  created.  Indeed; 
tha  cileitiil    muhi    th  it;   hacr^itai   wxi   aluiita.    ai  uj 


ADl  PARVl.  587 

gems.  And  ci'eafccl  Avith  great  care  hy  Vlswa-karma,  the 
damsel,  in  beauty,  became  unrivalled  among  the  women  of 
the  three  worlds.  And  there  was  not  even  a  minute  part  o£ 
her  body  which  by  its  wealth  of  beauty  could  not  rivet  the. 
sraze  directed  tov/ards  it  of  the  beholders.  And-  like  unto  the 
embodiment  of  Sree  herself,  that  damsel  of  extraordinary  beauty 
captivated  the  eyes  and  hearts  of  every  creature.  And  because 
she  had  been  created  with  portions  of  every  gem  taken  io. 
minute  measures,  the  Grand-sire  bestowed  upon  her  the  names 
of  Tilottamd.  And  as  soon  as  she  started  into  life,  the  damsel 
bowed  down  to  Brahtm  and  with  joined  hands  said, — ^0  lord 
of  every  created  thing,  what  task  am  I  to  accomplish  and  foi: 
what  have  I  been  created  ? — And  the  Grand-sire  answered, — ^ 
Go,  O  Tilottama,  unto  the  Asuras,  Sunda  and  Upasunda! 
And,  0  amiable  one,  tempt  them  v/ith  thy  captivating  beauty  ! 
And,  O  damsel,  conduct  thyself  there  in  such  a  way  that  the 
Asura  brothers  may,  in  consequence  of  the  wealth  of  thy 
beauty,  quarrel  with  each  other  as  soon  as  they  cast  their  eyea 
upon  thee  ! — ' 

"  Narada  continued,  'Bowing  down  unto  the  Grand-sire  and 
saying — So  he  it, — the  damsel  walked  round  the  celestial  con- 
clave. And  the  illustrious  Brahma  was  then  sitting  with 
face  turned  eastwards',  and  Mahadeva  also  with  fjxce  towardai 
the  east,  and  all  the  celestials  with  face  northwards,  and  tha 
Rishia  with  faces  towards  all  directions.  And  while  Tilottama 
was  walking  round  the  conclave  of  the  celestials,  Indra  and 
the  illustrious  Sthanu  (Mahadeva)  were  the  only  ones  who. 
succeeded  in  preserving  their  tranquillity  of  mind.  And  ex- 
ceedingly desirous  as  Mahadeva  was  (of  beholding  Tilottama), 
when  th^vt  damsel  (in  her  progress  round  the  celestial  conclave) 
was  at  his  side,  another  face  like  a  full-bloomed  lotus  appeared 
on  the  southern  side  of  his  boiy.  And  when  she  was  at  his 
"back,  another  face  appeared  on  Ihe  west.  And  when  the 
damsel  was  on  the  northern  side  of  the  great  god,  a  fourth  face- 
appeared  on  the  northern  side  of  his  body.  And  Mahendra. 
also  (who  was  eager  to  behold  the  damsel)  came  to  have  on. 
bis  back,  sides,  and  in  front,  a  thousand  eyes,  each  large  and 
elightly  reddieb.    And  it  was  thus  that  Sthanu  the  great  godk 


5SS  UAHABHARATAi 

came  to  "have  four  faces,  and  the  slayer  of  Vala,  a  thousand  eyes. 
And  as  regards  the  mass  of  the  celestials  and  the  Rishis,  they 
turned  their  faces  towards  all  directions  as  Tilottama  walked 
round  them.  And  excepting  the  god — the  Grand-sire  himself, 
the  glances  of  those  illustrious  personages,  even  of  all  of  them, 
fell  upon  Tilottamas  body.  And  when  Tilottama  set  out 
(for  the  city  of  the  Asuras),  all  the  celestials  and  the  great 
Rishis,  beholding  the  wealth  of  her  beauty,  regarded  the  task 
as  already  accomplished.  And  after  Tilottama  had  gone  away, 
the  great  god  who  was  the  First  cause  of  the  universe,  dis- 
missed all  the  celestials  and  the  Rishis. '  " 

Thus   ends  the   two  hundred  and  thirteenth  Section  in  the 
Rajya-lava  of  the  Adi  Parva. 


Section  CCXIT. 
(  Rajya-lava  Parva  continued.  ) 

Vaisampayana  said,  "Narada  continued,  'Meanwhile  the 
Asura  brothers  having  subjugated  the  earth  were  without 
a  rival.  And  their  fatigue  of  exertion  past,  bringing  the  three 
worlds  under  equal  sway,  they  regarded  themselves  as  having 
nothing  more  to  do.  And  having  brought  all  the  treasures  of 
the  gods,  the  Gandharvas,  the  Yakshas,  the  Nagas,  the 
Bakshasas,  and  the  kings  of  the  earth,  the  brothers  began  to 
pass  their  days  in  great  happiness.  And  when  they  saw  they 
had  no  rivals  (in  the  three  worlds),  giving  up  all  exertion, 
they  devoted  their  time  to  pleasure  and  merriment,  like  the 
celestials.  And  they  experienced  great  happiness  by  giving 
themselves  up  to  every  kind  of  enjoyment,  such  as  women, 
and  perfumes,  and  floral  wreaths,  and  viands,  and  drinks, 
and  many  other  agreeable  objects,  all  in  plenty.  And  in 
houses  and  woods  and  gardens,  in  hills  and  in  forests,  where- 
ever  they  liked,  they  passed  their  time  in  pleasure  and  amuse- 
ment, like  the  immortals.  And  it  so  happened  that  one  day 
they  went  for  purposes  of  pleasure  to  a  table-land  of  the 
Vindhya  range,  perfectly  level  and  stony,  and  overgrown  with 
blossoming  trees.  And  after  every  object  of  desire,  all  of  the 
xnost   agreeable   kiud,  had   been  brought,    the  brothers  sat  on 


'JlDirARVA,  ^89 

an  excellent  seat,  with  happy  hearts  and  accompanied  by  hand- 
some women.  And  these  damsels,  desirous  of  pleasing  the 
brothers  commenced  a  dance  in  accompaniment  with  music, 
and  sweetly  chaimted  many  a  song  ia  praise  of  the  mighty  pair. 
"'Meanwhile,  Tilottama  attired  in  a  single  piece  of  red 
silk  that  exposed  all  her  charms,  came  along,  plucking  wild, 
flowers  along  her  way.  And  she  slowly  advanced  to  where 
those  mighty  Asuras  were,  gathering,  as  she  walked,  harni- 
Jcdras  from  the  trees  that  grew  along  the  river-side.  And  the 
Asura  brothers,  intoxicated  with  the  large  potations  tho.y  had 
imbibed,  were  smitten  upon  beholding  that  maiden  of  transcen- 
dant  beauty.  And  leaving  their  seats  they  went  quickly  to  where 
the  damsel  was.  And  both  of  them  being  under  the  influence 
of  desire,  each  sought  the  maiden  for  himself.  And  Sunda  seized 
that  maid  of  fair  brows  by  her  right  hand,  while  Upasunda 
caught  hold  of  Tilottama  by  her  left  hand.  And  intoxicated 
with  the  boons  they  had  obtained,  with  physical  might,  Avith 
the  wealth  and  gems  they  had  gathered  from  every  quarter, 
and  with  the  wine  they  had  drunk,  and  maddened  with  all 
these,  and  influenced  by  desire,  they  addressed  each  other,  each 
contracting  his  brow  in  anger.  She  is  my  ivife  and,  therefore, 
your  superior,  said  Sunda.  She  is  my  wife  and,  therefore, 
your  daughter-in-law,  replied  Upasunda.  And  they  said  un- 
to each  other,  She  is  mine,  not  yours.  And  soon  they  were 
under  the  influence  of  rage.  And  maddened  by  the  beauty 
of  the  damsel,  they  soon  forgot  their  love  and  affection  for 
each  other.  And  both  of  them,  deprived  of  reason  by  de- 
sire, then  took  up  their  fierce  maces.  And  each  repeating, 
I  ivas  the  first,  I  luas  the  first  (in  tsAdng  her  hand),  struck 
each  other.  And  the  fierce  AsurOiS,  struck  by  each  other  Avith 
the  mace,  fell  down  upon  the  ground,  their  bodies  bathed  in 
blood,  like  two  suns  loosened  from  the  firmament.  And  be- 
holding this,  the  women  that  had  come  there,  and  the  other 
Asuras  there  present,  all  fled  away,  trembling  in  grief  and 
fear,  and  took  refuge  in  the  nether  regions.  And  the  Grand- 
sire  himself,  of  pure  soul,  then  came  there,  accompanied  by 
the  celestials  and  the  great  Rishis.  And  the  illustrious  Grand- 
Eire  applauded  Tilottama  aud   expressed  his  wish  of  granting 


690  MAHABHARATA. 

her  a  boon.  And  the  Supreme  Deity,  before  Tilotfa'ma  .^ipolcf',' 
desirous  of  granting  her  a  booQ,  cheerfully  said, — 0  beauti- 
ful damsel,  thou  shalt  roam  in  the  region  of  the  Adityas.  And 
thy  splendour  shall  be  so  great  that  nobody  will  ever  be  able 
to  look  at  thee  for  any  length  of  time. — And  the  Grand-sire 
of  all,  granting  this  boon  unto  her,  and  establishing  the  three 
worlds  on  Indra  as  before,  returned  to  his  own  region.  * 

"Narada  continued,  'It  was  thus  that  those  Asuras,  ever 
united  and  ever  inspired  by  the  same  purpose,  slew  each  other 
in  wrath  for  the  sake  of  Tilottama.  Therefore,  from  afTectioa 
I  tell  ye,  O  ye  best  of  the  Bharata  line,  that  if  ye  desire  to. 
do  anything  agreeable  to  me,  make  some  such  arrangement 
that  ye  may  nob  quarrel  with  one  another  for  the  sake  oi 
Dranpadi ! ' " 

Vaisampayana  continued,  "The  illustrious  Pandavas,  thus 
addressed  by  the  great  Rishi  Narada,  consulting  with  one 
another,  established  a  rule  amongst  themselves,  in  the  pre- 
sence of  the  celestial  Rishi  himself  endued  with  immeasurable 
energy.  And  the  rule  they  made  was  that  when  one  of  them, 
would  be  sitting  with  Draupadi,  any  of  the  other  four  who. 
would  see  that  one  thus  must  retire  into  the  forest  for  twelve 
years,  passing  his  days  as  a  Biahmacharin.  And  after  the 
virtuous  Pandavas  had  established  that  rule  amongst  themselves, 
the  great  Muni,  Narada,  gratified  with  them,  went  to  the 
place  he  wished.  Thus,  O  Janameyaja,  did  the  Pandavas,. 
urged  by  Narada.  establish  a  rule  amongst  themselves  ia 
refrard  to  their  common  wife.  And  it  was  for  this,  0  Bharata, 
that  no  differences  arose  between  them. " 

Thus  ends  the  two  hundred  and  fourteenth  Section  in  the 
Bajya-lava  of  the  Adi  Parva. 

Section   CCXV. 
(  Arjima  Vanavasa  Parva.  ) 

Vaisampayana  said,  "The  Pandavas,  having  established 
such  a  rule,  continued  to  reside  there.  And  by  the  prowess 
of  their  arms  they  brought  many  kings  under  their  sway. 
Au4  Krishna  begume  obedieut  unto  all  the  five  song  of  Piitha, 


ADl  P  AUVA.  591 

tliose  lions  amonf^  men,  of  immeasurable  eiierg}'.  And  like 
the  river  Saraswati  decked  with  elephants,  and  the  elephants 
taking  pleasure  in  that  stream,  Draiipadi  took  great  delight  in 
her  five  heroic  husbands  and  they  too  took  delight  in  her. 
And  in  consequence  of  the  illustrious  Pandavas  being  exceed- 
ingly virtuous  in  their  practices,  the  whole  race  of  Kurus, 
free  from  sin  and  happy,  grew  in  prosperity. 

"  After  sometime,  O  king,  it  so  happened  that  certain 
robbers  lifted  the  cattle  of  a  Erahmana.  And  while  the 
robbers  were  carrying  away  the  booty,  the  Brahmana,  de- 
prived of  his  senses  by  auger,  repairing  to  Khandava-prastha 
began  to  reprove  the  Pandavas  in  accents  of  woe.  And  the 
Brahmana  said,  'Ye  Patidavas,  from  this  your  dominion,  my 
kine  are  even  now  being  taken  away  by  force,  by  despicable 
and  wicked  wretches!  Pursue  ye  the  thieves!  Alas,  the 
sacrificial  butter  of  a  peaceful  Brahmana  is  being  taken  a\Yay 
by  the  crows  !  Aias,  the  wretched  jackal  invadeth  the  empty 
cave  of  the  lion  !  A  king  that  taketh  the  sixth  part  of  the 
proluce  of  the  land  without  protecting  the  subject,  hath 
been  called  by  the  wise  to  be  the  most  sinful  person  in  the 
whole  world!  The  wealth  of  a  Bralimana  is  being  taken 
away  by  robbers!  Virtue  itself  is  sustaining  a  diuiinution  ! 
Take  me  up  by    the  hand,  ye   Pandavas,    for  I  am   plunged  in 

grief ! ' " 

Vaisampayana  continued,  "Dhananjaya  the  son  of  Kunti 
heard  those  accents  of  the  Brahinina  weeping  in  bitter  grief. 
And  as  soon  as  he  heard  those  accents,  he  loudly  assured  the 
Brahmana,  saying, — 'No  fear !'  But  it  so  happened  that  the 
chamber  where  the  illustrious  Pandavas  liad  their  weapons 
V^^as  then  occupied  by  Yudhish-thira  the  just  with  Krishna. 
Arjuna,  therefore,  was  incapable  of  entering  that  chamber, 
or  going  alone  with  the  Brahmana,  though  repeatedly  urged 
(  to  do  either  )  by  the  weeping  accents  of  the  Brahmana. 
Summoned  by  the  Brahmana,  Arjuna  reflected  with  a  sorrow- 
ful heart,  'Alas,  this  innocent  Brahmana's  wealth  is  being 
robbed  !  I  should  certainly  dry  up  his  tears.  He  hath  come 
to  our  gate  and  is  weeping  even  now.  If  I  do  not  protect) 
|iim,  the  king  will   be  touchei  witU  siu  in  consequence  of  my 


592  MAHABHAUATA. 

iiidlffereuce,  our  own  irreligiousness  will  be  established  through* 
out  the  kingdom,  and  we  shall  be  incurring  a  great  sin.  If  dis- 
regarding   the   king,  I  enter   the   chamber,   without    doubt  I 
shall  be  behaving  untruthfully  towards  that  monarch   without 
a  foe.     By  entering   the  chamber,   again,    I  incur  the   penalty 
of  an  exile  in   the  woods.     But  I  must  overlook  everything.     I 
care  not  if  I  have  to  incur  sin  by  disregarding  the  king.    I  care 
not  if  I  have  to   go   to    the  woods  and    die    there.     Virtue    is 
superior  to  the  body,  and  lasteth  after  the  body  hath  perished.' 
Dhananjaya,   arriving  at  this  resolution,    entered  the  chamber 
and    talked  with   Yudhish-thira.     And  coming    out   with  the 
bow,  he    cheerfully    told    the  Brahmana,    'Proceed,   0    Brah- 
mana,  with    haste,  so^  that   those    wretched   robbers  may  not 
distance  us  much.     I  shall  accompany   thee  and  restore  unto 
thee  thy  wealth  that  hath  fallen  into  the  hands  of  the  thieves !' 
Then   Dhananjaya,    using   both   his     ar.ns   with   equal    skill, 
armed   with   the   bow  and  cased   in    mail   and   riding  on  his 
war- chariot   decked   with  flagstaffs,  pursuei  the  thieves,  and 
piercing    them  with    his   arrows,   compelled    them  to   give  up 
the  booty.    And  benefiting  the  Brahmana  thus  by  making  over 
to  him  his  kine,  and  winning  great  renown,  the   hero  return- 
ed to  the  capital.     And  bowing   unto   all  the  elders,  and  con- 
gratulated by  everybody,  Partha  at  last  approached  Yudhish- 
thira,    and    addressing   hira,   said,  'Give  me  leave,  O   lord,  to 
observe  the   vow   I   took!     In   beholding   thee    sitting   with 
Draupadi,  I  have  violated    the  rule    established    by  ourselves. 
I  shall,  therefore,  go  into  the  woods,  for  even    this  is  our  un- 
derstanding! '     Then    Yudhish-thira,   suddenly   hearing  those 
painful   words,  became   afflicted    with    grief,  and   said   in   an 
agitated  voice, 'Why  !'  A  little  while  after,  king  Yudhish-thira 
in  grief  said   unto    his  brother  Dhananjaya  of  curly  hair  who 
never  departed    from    his  vows,    these  words  :— 'O  thou  sinless. 
one,  if  I  am   an    authority  worthy  of  regard,  listen   to   what 
I  say!     O  hero,  full    well   do    I  know    the  reason    why    thou 
hadst   entered   my  chamber  and  didst  what  thou  regardest  an 
act   disagreeable   to  me !     But    there   is  no  displeasure  in  my 
mind.     The  younger  brother   may,  without    fault,  enter  the 
chamber  where  the  elder  brother  sittetU  with  his  wife,    It  k 


ADIPAKVA, 

only  the  elier  brother  that  acts  against  tho  rules  of  propriety 
by  entering  the  room  where  the  younger  brother  sitteth  with 
his  wife.  Therefore,  O  thou  of  mighty  arms,  desist  from  thy 
purpose  !  Do  what  I  say  !  Thy  virtue  hath  sustained  no  dimi- 
nution.    Thou  hast  not  disregarded  me  ! ' 

"  Arjuna,  hearing  this,  replied,  'I  havs  heard  even  from 
thee,  that  quibbling  is  not  permitted  in  the  discharge  of 
duty.     I  cannot  waver  from  truth.     Truth  is  my  weapon  ! '  " 

Vaisampayaua  continued,  "  Obtaining  then  the  king's  per- 
mission, Arjuna  prepared  himself  for  a  life  in  the  woods.  And 
he  went  to  the  forest  to  live  there  for  twelve  years. " 

Thus  ends  the  two  hundred  and  fifteenth  Section  in  tho 
Arjuna-vanavasha  of  the  Adi  Parva. 


Section  CCXVI. 
(  Arjund-vanavashd  Parva  continued,  ) 

Vaisampayaua  said,  "And  when  that  spreader  of  the  re- 
nown of  the  Kuru  race,  the  strong-armed  Arjuna,  set  out 
(for  the  forest),  Brahmanas  conversant  with  the  Vedas  walked 
behind  that  illustrious  hero  for  a  certain  distance.  And 
followed  by  Brahmanas  conversant  with  the  Vedas  and 
Vedangas  and  devoted  to  the  contemplation  of  the  Supreme 
Spirit,  by  persons  skilled  in  music,  by  ascetics  devoted  to  the 
Deity,  by  reciters  of  Puranas,  by  narrators  of  sacred  stories, 
by  devotees  leading  celebate  lives,  by  Vanaprastlias,  by  Brah- 
manas sweetly  reciting  celestial  histori^es,  by  these  and  various 
classes  of  persons  of  sweet  speeches,  Arjuna  journeyed  like 
Indra  followed  by  the  Marutas.  And,  0  thou  of  the  Bharata 
race,  that  bull  of  the  Bharatas  saw,  as  hie  journeyed,  many 
delightful  and  picturesque  forests,  lakes,  rivers,  seas,  provinces, 
and  sacrei  places  of  pilgrimage.  And  at  last  arriving  at  the 
source  of  the  Ganges,  the  mighty  hero  thought  of  settling  there. 

"Listen  now,  O  Janameyaja,  to  a  Avonderful  feat  which  that 
foremost  of  the  sons  of  Pandu,  of  high  soul,  did  while  there  ! 
When  that  son  of  Kunti,  O  Bharata,  and  the  Brahmanas  who 
had  followed  him,  took  up  their  residence  at  that  region,  the 
Brahmanas  performed  innumerable  Agni-hotran  (eacrilical  rites 

75 


59^<  MAHABHARATA, 

Iby  igniting  tlie   fire).     And,  O  king,   in  consequence   of  those 
learned,  vow-observing,  and  illustrious   Brabmanas,  who  never 
deviated  from    the  right  path,  daily  establishing,   and  igniting 
v/ith  mantras  on  the  banks  of  that  sacred  stream,  after  perform^ 
ance  of  their  ablotions,    fires  for  their   sacrifices,   and  pouring 
libations  of  clarified  butter  into  the  same,  and  ^Y0r9hipping  those 
fires  with    offerings   of  flowers,  that   region  itself  where   the 
Ganges  entered  the  plains  became  exceedingly  beautiful  I    And 
one   day  that   bull   amongst  the   Pandavas,  while  residing  m 
that    region   in  the   raidst  of  those   Brahmanas,  descended  (as 
usual)    into   the   Ganges   for   performing  his   ablutions.     And 
after  his  ablutions  had  been  over,   and  after  he  had  offered  the 
(usual)   oblations  of  water   unto  hi,  deceased  ancestors,  as  he 
he  was  about  to  rise  up  from  the  stream  desirous  of  perform- 
ing his  sacrificial  rites  before  the  fire,  the  long-armed  hero,  O 
king,  was  drawn  away  into  the  bottom  of  the  water  by  Ulupi, 
the  daughter  of  the   king  of  the  Nagas,  urged  by  the  god  of 
desire.     And  it  so  happened  that  the  son  of  Panda  was  carriei 
into  the  beautiful  mansion  of  Kauravya  the  king  of  the  Nagas. 
And  Arjuna  saw   there   a  sacrificial  fire   ignited  for  himself. 
And    beholding   that  fire,  Dhananjaya,  the  son  of  Kunti,  per- 
formed   his    sacrificial   rites    with    devotion.     And   Agni   Avas 
much    gratified    with   Arjuna  for    the  fearlessness  with  which 
that  hero   poured   libations   into   his   manifested   form.     And 
after  he  had  performed   his  rites  before  fire,  the  son  of  Kunti, 
beholding  the  daughter  of  the   king   of  the  Nagas  ,  addressed 
her  smilingly  and  said,  '0  handsome  girl,  what  act  of  rashness 
is  this  that  thou   hast  performed,  O  timid  one  I     Whose  is  this 
beautiful  region,  who  art  thou  and  whose  daughter  ? ' 

"Hearing  these  words  of  Arjuna,  Ulupi  answered,  'There 
is  a  Naga  of  name  Kauravya,  born  in  the  line  of  Airavata. 
I  am,  0  piince,  the  daughter  of  that  Kauravya,  and  my 
name  is  Ulupi.  And,  O  thou  tiger  among  men,  beholding 
thee  descended  into  the  stream  for  performing  thy  ablutions, 
I  was  deprived  of  reason  by  the  god  of  desire  !  O  thou  sinless 
one,  I  am  still  unmarried.  Oppressed  as  I  am  by  the  god  of 
desire  on  account  of  thee,  0  thou  of  the  Kuiu  race,  gratify  me 
today  by  giving  thyself  up  to  me  ! ' 


IDlPARVA.  595 

*'Ai-juna  replied,  'Coramanded  by  kinof  Yudliish-lhira,  O 
amiable  one,  I  am  undergoing  the  vow  of  a  Brahmachaiin  (ov 
twelve  years!  I  am  not  free  to  act  in  any  way  I  like.  Buf, 
O  thou  ranger  of  the  waters,  I  am  willing  yet  to  do  thy 
pleasure  (if  I  can).  I  have  never  spoken  an  untruth  before. 
Tell  me,  therefore,  0  Na,ga  maid,  hov/  I  may  act  so,  that  while 
doing  thy  pleasure  I  may  nob  be  guilty  of  any  untruth  or 
breach  of  dtity  ! ' 

"  Ulupi   answered,    'I  know,   0  son   of    Panda,   why   thorn 
wanderest  over  the  earth,  and   why   is  it   that  thou  hast  been 
commanded  to  lead  the  life  of  a  Brahraacharin  by  thy  superior! 
Even    this    was   the    understanding  to    which  all   of   ye  had 
been  pledged,    <i;iz,    that    amongst  ye   all   owning    Drupada's 
daughter  as  your  common   wife,  he  v/ho   should  from  ignorance 
enter   the   room    where  one  of  ye    should  be  sitting  with  her, 
should  lead  the  life  of  a  Br&hmacharin  in  the  woods  for  twelve 
years!     The  exile  of    one   another   of  ye,  therefore,  is  only 
for  the   sake   of  Draupadi.     Thou  art  but  observing  the  duty 
arising  from  that  vow.     Thy   virtue   cannot  sustain  any  dimi- 
nution (by  acceding  to  my  solicitation).     Then   again,   O  thou 
of  large  eyes,  it  is  a   duty    to   relieve  the  distressed !    Thy 
virtue   suffereth  no  diminution  by   relieving  me!     Or,  if    (by 
this  act)  0  Arjuna,  thy  virtue    suffereth   a  minute  diminution, 
thou  wilt  acquire  great  merit  by  saving  my  life.     Know  me  for 
thy   worshipper,  O    Partha !     Therefore^  yield   thyself   up    to 
me  !     Even  this,  O  lord,  is  the  opinion  of  the  v/ise,  (vis,  tha& 
one  should  accept  a  woman  that  wooeth  herself).    If  thou  dost 
not  act   ia    this   way,   know   that  I  v/ill   destroy   myself.     O 
thou  of  long  arms,  earn   thou   great    merit  by  saving  my  life ! 
I  seek  thy  shelter,  Q  thou  best  of  men  !     Thou    protectest  al- 
ways, O  son  of    Kunti,  the   afflicted   and    the  masterless  |     I 
seek   thy  protection,    weeping  in   sorrow.     I  woo  thee,  being 
filled  with  desire.     Therefore,  do  what  is  agreeable  to  me  !     IS 
behovefih   thee    to  gratify   my   wish  by  yielding  thyself  up  to 
me ! '" 

Vaisampayaua  said,  "  Thus  addressed  by  the  daughter  of 
the  king  of  the  Nagas,  the  son  of  Kunti  did  everything  she 
desired,  making  virtae  hia  motiye,    And  the   powerful  Arjuna, 


595  MAHAEHAIIATA. 

spending  the  night  in  the  mansion  of  the  Naga,  rose  with  the 
sun  in  the  morning.  And  accompanied  by  Uhipi  he  came 
back  from  the  i3alace  of  Kauravya  to  the  region  where  the 
Ganges  entereth  the  plains.  And  the  chaste  Ulupi  taking 
leave  of  him  there,  returned  to  her  own  abode.  And,  0  Bhara- 
la,  she  granted  unto  Arjuna  a  boon  making  him  invincible  in 
■water,  saying,  'Every  amphibious  creature  shall,  without 
doubt,  be  vanquishable  by  thee  ! '  " 

Thus  ends    the  two  hundred  and  sixteenth  Section  in   the 
Arjuna-vanavasa  of  the  Adi  Parva. 


Section  CCXVII. 

(Arjuna  vanavasa   PcO'vd  continued,) 

Vaisarapayana  said,  "  Then   the  son   of  the  wielder  of  the 
thunder-bolt,  having  narrated  everything  unto   those  Brahma- 
nas    (residing  with  him   there),  set   out   for   the   side  of  the 
Himavat.  And  arriving  at  the  spot  called  Agastya-vata,he  next 
went  to  Vashishta's  peak.     And   thence  the  son  of  Kunti  pro- 
ceeded to  the  peak  of  Bhrign.  And  purifying  himself  with  ab- 
lutions and  other  rites  there,  that   foremost  of  the  Kurus  gave 
away  unto    Brahmanas  many   thousands   of  kine  and   many 
houses.  And  thence  that  best  of  men   proceeded  to  the  sacred 
asylum  called  Hirnyavindu.  And  performing  his  ablutions  there, 
that  foremost  of  the  sons  of    Pandii   saw   many  holy  regions. 
And    descending   from   those  heights,  that  chief    of  men,  O 
Bharata,    accompanied   by  the  Brahmanas,  journeyed  towards 
the  east,  desiring  to  behold  the  regions  that  lay  in  that  direc- 
tion.    And  the  foremost  of  the  Kuru  race  saw  many  regions  of 
sacred  waters  one  after  another.  And  beholding  in  the  forest  of 
Naimisha  the  delightful  river  Utpallni  (full  of  lotuses)  and  the 
Nanda  and  the  Apara  Nanda,  the  far-famed    Kausiki,    and  the 
mighty  rivers  Gaya  and   Ganga,    and  all  the  regions  of  sacred 
■waters,  he  purified  himself,  O  Bharata,  (with  the  usual  rites),  and 
gave  away  many  kine  unto  Brahmanas.     And  whatever  regions 
of  sacred  waters   and  other   holy  places  there  were   in  Anga, 
Vanga,  and  Kalinga,  Arjuna  went  to  all  of  them.     And  seeing 
them  all  with  due  ceremonies,  he  gave  away  much  wealth.     And, 


ADI  PARVA,  597 

0  Bliai'ata,  all  those  Brahmanas  who  had  gone   thither   follow- 
ing   the   son   of  Pandu,  bade   him  farewell   at  the  gate  of  the 
kingdom  of  Kalinga  and    desisted  from  following  him  further. 
And    khe  brave  Dhananjaya,    the  son  of  Kunti,  obtaiiiiDg  their 
leave,  went    towards    the    ocean    accompanied   by  only  a  few 
attendants.     And  crossing   the   country    of  the    Kalingas,  the 
mighty    one    proceeded,  seeing    on    liis    way    many   countries 
and  sacred   spots    and   delightful   mansions  and  houses.     And 
beholding  the  Mahendra  mountains   adorned  with  the  ascetics 
( residing   there  ),    he    went   to   Manipur,    proceeding   slowly 
along  the  sea  shore.     And   beholding  all  the  regions  of  sacred 
waters   and   other   holy    places   in    that  province,  the  strong- 
armed   son    of  Pandu    at   last   went,  0  king,  to  the  virtuous 
Chitra-vahna,  the  ruler  of  Manipur.     And  tlie  king  of  Manipur 
had  a  daughter  of  great  beauty  named  Chitrangada.    And  it 
so  happened    that   Arjuna   beheld   her  in   her  father's  palace 
wandering   at    pleasure.     And  beholding  the    handsome   dau- 
ghter of  Chitra-vahana,  Arjuna  desired  to  possess   her.     And 
going    unto   the   king   (her  fatlier),    he    represented  unto  him 
what  he  sought.     And  he  said,  'Give  unto  me  thy  daughter,  O 
king  !     I  am  an  illustrious  Kshatriya's  son.'     And  hearing  this, 
the  king  asked    him,  'Whose  son  art  thou  ?'     And  Arjuna  re- 
plied, 1  am  Dhananjaya,  the   son  of  Pandu   and  Kunti.'    And 
the  king,    hearing    this,  spoke  unto   him   these  words  in  sweet 
accents  : — 'There    was    in  our   race   a  king  of  the    name    of 
Prabhanjaua.     He   was    childless.     To   obtain  a  child,  he   un- 
derwent severe  ascetic   penances.     And  by  his  severe  ascetism, 
O  Partha,  he  gratified   that  god  of  gods,  Mahadeva,  the   hus- 
band of  Uma,  that    supreme  lord   holding  the  (mighty  bow 
called)  Pinaka.     And  the  illustrious  lord  granted  him  the  boon 
that  each  successive   descendant  of  his  race   should    have   one 
child  only.     And  in  consequence  of  that   boon,   one  child  only 
is  born  unto  every  successive  descendant  of  this  race.     All  my 
ancestors  (one  after  another)  had  each  male  children.     I,  how- 
ever, have  only  a  daughter  to  perpetuate  my  race.  But,  O  thou 
bull  amongst  men,   this  daughter  of  mine  I  ever  look  upon  as 
my  son.    And,  0  thou  bull  of  the  Bharata  race,    I  have   duly 
paad^  her  a  PjUiikd,    Therefore,  one  among=5t  the  sous  that 


598  MAHABHARATA. 

may  be  begotten  upou  her  by  thee,  O  Bharata,  shall  be  the 
perpetuator  of  my  race.  And  that  son  is  the  dower  for  which  I 
may  give  away  my  daughter.  0  son  of  Paudu,  if  thou  choos- 
est,  thou  canst  take  her  upou  this  understanding. '  Hearing 
these  words  of  the  kint;,  Aijuna  accepted  them  all,  saying, 
SSo  be  it.'  An!  taking  Chitra-vahana's  daughter  (as  his  wife), 
the  son  of  Kunti  resided  in  that  city  for  three  years.  And 
when  Chitrangada  gave  birth  to  a  son,  Arjuna  embraced  that 
handsome  princess  affectionately.  And  taking  leave  of  the 
king  (her  father),  he  set  out  on  his  wanderings  again. " 

Thus  enfls  the  two   hundred  and  seventeenth   Section  in  the 
Aijuua-vanavasa  of  tiie  Adi  Parva. 


Section  CCXVIII. 
(  Arjima-vanavasa  Parva  continued.  ) 

Yaisampayana  saiJ,  "  Then  that  bull  of  the  Bharata  race 
went  to  the  regions  of  sacred  water  on  the  banks  of  the 
southern  ocean,  all  adorned  with  the  ascetics  residing  there. 
And  there  lay  scattered  five  regions  of  sacred  water  around, 
where  also  dwelt  many  ascetics.  Bat  those  five  pieces  of  water 
themselves  were  shunned  by  all  of  them.  And  tliose  sacred 
waters  were  called  Agastya,  and  Saubhadra,  and  Pauloma  of 
great  holiness,  and  Karaniliiama  of  great  propitiousness  yielding 
the  fruits  of  a  horse-sacrifice  unto  those  that  bathed  there,  and 
Bharadwnja,  that  great  washer  of  sins.  And  that  foremost  of 
the  Kurus  beholding  those  five  sacred  waters,  and  seeing  them 
uninhabited,  and  ascertaining  also  that  they  were  shunned 
by  the  virtuous  ascetics  dwelling  around,  asked  those  pious 
men  with  joined  hands,  saying,  'Wh)%  O  ascetics,  are  these 
five  sacrei  waters  shunned  by  the  utterers  of  Brahma?'  And 
hearing  him,  the  ascetics  replied,  'There  dwell  in  these  waters 
five  large  crocodiles  which  take  away  the  ascetics  (that  may 
happen  to  bathe  in  thcm.j  It  is  for  this,  0  son  of  the  Kuril 
race,  that  these  are  shunned  !'" 

Yaisampayana  continued,  "  Hearing  these  words  of  the 
ascetics,  that  foremost  of  men  endued  with  mighty  arms,  though 
dissuaded  by  them,  went  to  beliold  those  waters,    And  arrived 


ADIPARVA,  599 

at   the  excellent   sacred  Avater  called  Saubhadra  called    after  a 
great  Rishi,  the    brave  oppressor  of   all  foes    suddenly  plungei 
into    it    for    taking  a  bath.     An. I    as    soon  as  that  tiger  among 
men  had   plunged    into  the  water,    a  great    crocodile    that  was 
in  it  seized  him  by  the  leg.     But  the  strong-armed  Dhananjaya 
the    son    of    Kunti, — -that    foremost  of  all    men    enlued    with 
might, — -seized    that     struggling    ranger   of     the    Avater,    and 
dragged   it  forcibly    to    the   shore.     But     dragged   by   the  re- 
nowned   Arjuna    to   the    land,  that    crocodile    became  (trans- 
formed info)   a  beautiful  damsel   decked    in    every  ornament. 
And,  O  kino;,   that  charming   damsel    of  celestial  form  seemel 
to    shine    for    her   beauty  and    complexion.     And  Dhananjaya 
the  son   of  Kunti,    beholding  that    strange    sight,    asked   that 
damsel  with  a  pleased  heart,     'Who  art  thon,  0  beautiful  one  ? 
What  for  haJst  thou    been  a  ranger  of   the  waters  ?     W^hy  also 
didst  thou   commit   such  a  dreadful  sin  ?'     The  damsel  replied, 
saying,  'I  am,  0  mighty-armed  one,  an  Apsara  sporting  in  the 
celestial    woods.     I  am,  O  mighty    one,  Varga    by   name,  and 
ever  dear  unto  the   celestial  treasurer  (Kuvera).     I  have    four 
other  companions,  all    handsome    and   capable  of  going  every- 
where  at    v/ill.     Accompanied  by  them  I  was  one  day  going  to 
the  abode  of  Kuvera.     On  the  way  we    beheld  a  Brahmana  of 
rigid    vows,  and  exceedingly  handsome,  studying  the  Vedas  in 
solitude.     The   whole  forest  (in    which  he    was  sitting)  seemed 
to  be  covered  by    his  ascetic   splendour.     He    seemed  to  have' 
illuminated  the  whole  region    like  the    Sun  himself.     And  be- 
holding his  ascetic    devotion  of  that    nature  and  his  wonderful 
beaut}',  we   alighted  in    that    region,   in  order  to   disturb 'hig 
ascetic   meditation.     Myself  and    Sauraveyi    and  Samichi  and 
Vudvuda   and    Lata,  approached    that  Brahmana,  0   Bharata, 
at  the  same  time.     And  we  began  to  sing  and  smile  and  other- 
wise   tempt    that    Brahmana.     But,  O    hero,    that   Brahmana 
(youth)  set  not  his  heart  even    once  upon  us.     His  mind  fixed. 
on  pure   meditation,  that    youth    of  great  energy  suffered   nob 
liis  heart  to  waver.     And,  O  thou    bull  of   the  Kshatriya  race, 
the   glance    he    cast   upon  us  was  one  of   wrath.     And  he  said 
looking  at  us, — Becoming  crocodiles,  range  ye  the  waters  for  a 
hundred  years. — '" 


600  MA'nAEBARATA. 

Thus  ends  the  two  hundred  and  eighteenth  Section  in   the 
Arjuna-vanavasa  of  the  Adi  Parva. 


Section  CCXIX, 
(  Arjuna-vanavasa  Parva  continued.  ) 

Vaisampyana   said,  "Varga    continued,  'We  were  then,    O 
thou  best  of  the  Bharata   race,  deeply  distressed  at    this  curse. 
We  sought   to  propitiate  that   Brahmana   of  ascetic  wealth  de- 
parting   not   from   his   vows.     And  addressing  him  we  said,— 
Inflated  with  a  sense  of  our    beauty  and  youth,  and    urged  by 
the   god  of  desire,  we   have  acted   very    improperly.     It  be- 
boveth  thee,  O  Brahmana,  to  pardon  us  !    Truly,  O  Brahma- 
na, it  was  death    to  us    that  we   had   at    all   come  hitlier   to 
tempt  thee  of  rigid   vows  and  possest  of  sufficiency  of  ascetic 
wealth  I     The  virtuous,  however,  have  said  that  women  should 
never  be  slain.     Therefore,  grow  thou  in  virtue  !     It  behoveth 
thee  not  to  slay  us  so  !     Conversant  as  thou  art  with  virtue,  it 
hath  been  said  that  a  Brahmana   is   ever  the    friend   of  every 
creature.     O  thou  of  great  prosperity,  let   this   speech  of  the 
wise  become    true!     The    eminent  always   protect  those  that 
seek  protection   at   their  hands.     We  seek  thy  protection.     It 
behoveth  thee  to  grant  us  pardon  ! — '" 

Vaisampayana  continued,  "  Thus  addressed,  that  Brahma- 
na of  virtuous  soul  and  good  deeds  and  equal  in  splendour, 
O  hero,  unto  the  Sun  or  the  Moon,  became  propitious  unto 
them !  And  the  Brahmana  said,  'The  words  hundred  and 
hundred  thousand  are  all  indicative  of  eternity.  The  word 
hundred,  however,  as  employed  by  me  is  to  be  understood  as 
a  limited  period  and  not  indicative  of  a  period  without  end. 
Ye  shall,  therefore,  becoming  crocodiles  seize  and  take  away 
men  (for  only  an  hundred  years  as  explained  by  me).  Ab 
the  end  of  that  period,  an  exalted  individual  will  drag  ye  all 
from  the  water  to  the  land.  Then  ye  will  have  back  your  real 
forms.  Never  before  have  I  spoken  an  untruth  even  in  jest. 
Therefore  all  that  I  have  said  must  come  to  pass.  And  those 
sacred  waters  (within  which  I  assign  ye  your  places),  after  ye 
have  been  delivered  by  that  individual,   will  become  known  all 


ADIPARVA,  COl 

over  the  world  by  the  name  of  Nari-thirthas  (or  sacred  waters 
coiiuected  with  the  sufferiugs  and  deliverance  of  females).  And 
all  of  them  shall  become  sacred  and  purifying  in  the  eyea  of 
the  virtuous  and  the  wise. '  " 

Vaisampayana  continued,  "  Varga  then,  addressing  Arjuna, 
finished  her  discourse,  saying,  'Hearing  these  words  of  the 
Bnihmana,  we  saluted  him  with  reverence  and  walked  round 
him.  Leaving  that  region  we  came  away  with  heavy  hearts 
thinking  as  we  proceeded, — Where  shall  we  all  soon  meet  with 
that  man  who  will  give  us  back  our  own  forma  (after  the  trans- 
formation) ? — And  as  we  were  thinking  of  it,  in  almost 
a  moment,  O  Bharata,  we  beheld  even  the  eminent  celestial 
Rishi  Narada.  And  beholding  the  celestial  Rishi  of  im- 
measurable energy  our  hearts  were  filled  with  joy.  And 
saluting  him  with  reverence,  0  Pilrtha,  we  stood  before  him 
with  blushing  faces.  And  he  asked  us  the  cause  of  ouu 
sorrow  and  we  told  him  all.  And  hearing  what  had  happened, 
the  Rishi  said, — In  the  lowlands  bordering  on  the  southera 
ocean,  there  are  five  regions  of  sacred  water.  They  are  de- 
liglitful  and  eminently  holy.  Go  ye  thither  without  delay. 
That  tiger  among  men,  Dhananjaya  the  son  of  Pandu,  of 
pure  soul,  will  soon  deliver  ye,  without  doubt,  from  this  sad 
plight. — O  hero,  hearing  the  Rishi's  words,  we  all  came 
hither.  And,  O  sinless  one,  true  it  is  that  I  have  today  beea 
delivered  by  thee  !  And  those  four  friends  of  mine  are  still 
within  the  other  waters  here.  O  hero,  do  thou  a  good  deed 
by  deliver-ing  them  also  !'  "  < 

Vaisampayana  continued,  "  Then  O  monarch,  that  foremost 
of  the  Pandavas  endued,  with  great  prowess,  cheerfully  de- 
livered all  of  them  from  that  curse.  And  rising  from  the 
waters  they  all  regained  their  own  forms.  And  those  Apsarag 
then  all  looked,  O  king,  as  before.  And  freeing  those  regions 
of  sacred  water  (from  the  dangers  for  which  they  had  beea 
noted),  and  giving  the  Apsaras  leave  to  go  where  they  chose, 
Arjuna  became  desirous  of  once  more  seeing  Chitrangada.  He 
therefore,  proceeded  towards  the  city  of  Manipur.  And  arrived 
there  he  beheld  on  the  throne  the  son  he  had  begotten  upon 
Chitrangada,   and   who   was  called   by   the   name  of  VaUhru* 

76 


vO^  MAnABHARATi, 

vihana,     And  seeing  Ciiitrangada  onoe  more,  Aijuna  proceed" 
ed,  O  monarch,  towards  the  spot  called  Gokarna. " 

Thus  ends  the  two  hundred  and  nineteenth  Section  in   ths 
Arjuna-vanavasa  of  the  Adi  Parva. 


Section  CCXX. 
(  ArjvAia-vanavasa  Parva  continued. ) 

Valsampayana  said,  "Then  Arjuna  of  immeasurahle  prowess 
saw,  one  after  another,  all  the  regions  of  sacred  water  and  othes 
holy  places   that   were   on    the  shores  of  the  Western  ocean, 
Vivatshu  reached  the  sacred  spot  called  Prabhasa.     And   when 
the  invincible  Arjuna  had  arrived  at  that  sacred  and  delightful 
region,  the    slayer  of  Madhu,   (  Krishna  )  heard   of  it.     And 
Madhaba  soon  went  there  to   see  his  friend  the  son  of  Kunti, 
And  Krishna  and  Arjuna   met   together   and   emhracing   each 
Dther   enquired   after  each   other's  welfare.     And   those  dear 
friends  who   were  none  else  than  the  Rishi   Nara   and    Nara- 
yana  of  old   sat    themselves    down.     Vasudeva    asked  Arjuna 
about  his  travels,  saying,  'Why,  O  Pandava,  art  thou  wander- 
ing  over   the  earth   beholding  all  the  regions  of  sacred  water 
and  other  holy    places?'     Then   Arjuna   told  iiim   everything 
that  had  happened.     And  hearing  all,  the  lord  Varshneya  said, 
■'This  is   as  it  should   be.'     And  Krishna   and   Arjuna,  sport- 
ing as    they  liked,  for   sometime   in   Prahhasa,    went   to    the 
Baivataka  mountain  for  passing  some  days  there.     And  before 
they  arrived  at  Raivataka,  that  mountain  had,  at  the  command 
of  Krishna,  heen  well  adorned  by  many  artificers.     And  much 
food  also   had,  at  Krishna's    command,  been   collected   there. 
And  Arjuna  enjoying  everything  that  had  been  collected  there 
for  him,  sat  with    Vasudeva    to   see  the   performances  of  the 
actors  and  the  dancers.     Then  the  high-souled   Pandava,  dis- 
missing them  all  with  proper  respect,  laid   himself  down   on  a 
well-aJorned  and  excellent  bed.     And  as  the  strong-armed  one 
lay  on   that  excellent  bed,  he   described    unto  Krishna  every- 
thing about  the  regions   of  sacred   water,    the   lakes  and  the 
mountains,  the  rivers  and  the  forests,  that  he  had   seen.     And 
^Yhile  he  was  speaking  of  these,  stretched  upon  that  celestial 


tDlPAHVA.  '  603 

f>3(l,  sleep,  0  Jauamejaya,  stole  upon  hiin.  And  he  rose  in  th<s 
moriiing,  awakened  with  sweet  songs  and  the  melodious  notes  of 
the  Fi7ia  and  the  panegyrics  and  benedictions  of  the  bards.  And 
after  he  had  gone  through  the  necessary  acts  and  ceremonies, 
he  was  affectiaaately  accosted  by  him  of  the  Vrishni  race.  And 
riding  upon  a  golden  car,  the  hero  then  5et  out  for  Dwaraka, 
the  capital  of  the  Yadavas.  And,  0  Janameja5'^a,  for  lionor- 
ing  the  son.  of  Kunti,  the  city  of  Dwaraka  was  well-adorned, 
even  all  the  gardens  and  houses  within  it.  And  the  citizens 
of  Dwaraka.,  desirous  of  beholding  the  son  of  Kunti,  began  to 
pour  eagerly  into  the  public  thoroughfares  by  hundreds  of 
thousands.  And  in  the  public  squares  and  thoroughfares,  hun^ 
dreds  and  thousands  of  women  mixing  with  the  men  swelled 
the  great  crowd  of  the  Rhojas,  the  Vrishuis,  and  the  Andhakas, 
that  had  collected  there«  And  Arju.na  was  wel«omed  with 
respect  by  all  the  sons  of  the  Bhojas,  the  Vrishnis,  and  the 
Anihakas,  And  he  worshipped  those  who  des-erved  his  wor- 
ship and  received  their  blessings.  And  the  hero  was  welcomed 
with  affectionate  reception  by  all  the  young  men  of  the  Yadava 
tribe.  And  he  repeatedly  embraced  all  who  were  equal  to 
him  in  age.  And  wending  then  to  the  delightful  mansion  of 
Krishna  filled  with  gems  and  every  ai"ticle  of  enjoyment,  he 
took  up  his  abode  there  with  Krishna  for  many  days." 

Thus  ends    the  two   hundred  and   twentieth  Section  in  tli^ 
Arjuna-vanavasa  of  the  Adi  Parva, 


Section  CCXXI. 

(Siibhadrd-hardna  Parva.) 

Vaisampayana  said,  "  O  best  of  monarch?,  within  a  f^w 
days  after  this,  there  commenced  on  the  Raivataka  mouutaiu, 
a  grand  festival  of  the  Vrishnis  and  the  Andhakas,  And  ia 
that  mountain  festival  of  the  Bhojas,  the  Vrishnis,  and  the 
Andhakas,  the  heroes  of  those  tribes  began  to  give  away 
much  wealth  unto  Brahmanas  by  thousands.  And,  O  king, 
the  region  around  that  hill  was  adorned  with  many  a  man- 
sion decked  with  gems  and  many  an  artificial  tree  of  gaudy 
Jiuc,    And  the  mu;iiciaiis  atriick  up  in  concert  and  the  dancers 


604)  MAHAEHARATA. 

began  to  dance  and  the  vocalists  to  sing.  And  the  youths  of 
the  Vrishni  race,  endued  with  great  energy,  adorned  with 
every  ornament  and  riding  on  their  gold-decked  cars,  looked 
extremely  handsome.  And  the  citizens,  some  on  foot  and 
some  on  excellent  cars,  with  their  wives  and  followers  went 
there  by  hundreds  and  thousands.  And  there  was  the  lord 
Haladhara  (Valarama)  too  roving  at  will,  excited  with  drink 
and  accompanied  by  (his  wife)  Revati  and  followed  by  many 
musicians  and  vacalists.  And  there  also  came  Ugra-sena  the 
powerful  king  of  the  Vrishni  race,  accompanied  by  his  thou- 
sand wives  and  followed  by  sweet  singers.  And  Raukmineya 
and  Shamva  also,  ever  furious  in  battle,  were  roving  there, 
excited  with  drink  and  adorned  with  floral  wreaths  of  great 
fceauty,  and  costly  attire,  disporting  themselves  like  a  pair 
of  celestials.  And  Akrura  and  Sarana  and  Gada,  and  Vabhru 
and  Nishat-ha,  and  Charu-deshna  and  Prithu  and  Viprithu, 
and  Satyaka  and  Satyaki,  and  Vanga-kara  and  Maharava, 
and  Hardikya  and  Udhava  and  many  others  whose  names 
are  not  given,  accompanied  by  their  wives  and  followed  by 
"bands  of  singers,  adorned  that  mountain  festival.  And  when 
that  delightful  festival  of  great  grandeur  set  in,  Yasudeva  and 
Paitha  went  about,  together  beholding  everything  around. 
And  while  they  were  wandering  there,  they  saw  the  handsome 
daughter  of  Vasudeva — Bhadra  by  name — decked  in  every 
ornament  in  the  midst  of  her  maids.  And  as  soon  as  Arjuna 
beheld  her,  he  was  possest  by  the  god  of  desire.  And,  0  Bba- 
rata,  that  tiger  among  men,  Krishna,  observing  Partha  con- 
template her  with  absorbed  attention,  said  with  smiles,  'How 
as  this  ?  Can  the  heart  of  one  that  rangeth  the  woods  be 
agitated  by  the  god  of  desire  ?  This  is  my  sister,  O  Partha, 
and  the  uterine  sister  of  Sarana.  Blest  be  thou,  her  name  is 
Bhadra,  and  she  is  the  favorite  daughter  of  my  father.  Tell 
jne  if  thy  heart  be  fixed  upon  her,  for  I  shall  then  speak  to 
my  father  myself. ' 

"Arjuna  answered,  'She  is  Vasudava's  daughter  and 
Vasudeva's  sister.  Endued  with  so  much  beauty,  whom  can 
ehe  not  fascinate  ?  If  this  thy  sister,  this  maid  of  the 
Yrishni  race,  becometh  my  wife,  truly   may   I   win  prosperity 


ADIPARVA,  605 

in  everything!  Tell  me,  0  Jauarddana,  by  wliat  means  I  may 
obtain  her !  I  will  achieve  anything  that  is  achievable  by 
man,  to  obtain  her  ! ' 

"  Vasudeva  answered,  'O  thou  bull  amongst  men,  the 
S'wayamvara  hath  been  ordained  for  the  marriage  of  the 
Kshatriyas.  But  that  is  doubtful  (in  its  consequence),  O  Par- 
tha,  as  we  do  not  know  this  girl's  temper  and  disposition.  In 
the  case  of  Kashatriyas  that  are  brave,  a  forcible  abduction  for 
purposes  of  marriage  is  applauded,  as  the  learned  have  said. 
Therefore,  O  Arjnna,  carry  away  this  my  beautiful  sister  by 
force,  for  who  knows  what  she  may  do  in  a  Swayamvara  ?' 
Then  Krishna  and  Arjuna,  having  thus  settled  about  what 
should  be  done,  sent  some  speedy  messenger  unto  Yudhish- 
thira  at  Indraprastha,  informing  him  of  everything.  And  the 
Btrong-armed  Yudhish-thira,  as  soon  as  he  heard  it,  gave  his 
assent  to  it.  " 

Thus  ends  the  two  hundred  and  twenty-first  Section  in  the 
Subhadra-harana  of  the  Adi  Parva. 


Section  CCXXII. 

(  Suhhadra-liarana  Farva  continued.  ) 

"  Vaisampayana  said,  'Then  Dhananjaya,  informed  of  the 
assent  of  Yudhish-thira,  and  ascertaining,  O  Janaraejaya,  that 
the  maiden  had  gone  to  the  Raivataka  hill,  obtained  the  assent 
of  Vasudeva  also,  after  having  settled  in  consultation  with  him 
about  what  should  be  done.  And  that  bull  of  the  Bharata 
race,  that  foremost  of  men,  with  Krishna's  assent,  riding  on  his 
well-built  car  of  gold  furnished  with  rows  of  small  bells  and 
equipped- with  every  kind  of  weapon, — and  the  clatter  of  whose 
wheels  was  like  unto  the  roar  of  the  clouds  and  whose  splendour 
was  like  unto  that  of  blazing  fire  and  which  struck  terror  into 
the  hearts  of  all  foes  and  unto  which  were  yoked  the  horses 
Saivya  and  Sugriva, — himself  accoutred  in  mail  and  armed 
with  the  sword  and  his  fingers  encased  in  leathern  fence,  set  out 
as  if  on  a  hunting  expedition.  Meanwhile  Subhadra,  having 
paid  her  homage  unto  that  prince  of  hills  Raivataka,  and  having 
worshipped  the  deities  and  made  the  Brahmanas  utter  beaedic- 


606  MAhabharata." 

lions   upon    her,  and  having  also    walked  round  the  hill,  was 
coming   towards    Dwaravati.     And  the  son  of   Kuuti,  afflicted 
with  the  shafts  of  the  god  of  desire,  suddenly   rushed  towards 
that  Yadava  girl  of  faultless   features   and.   forcibly  took  her 
up  on  his  car.     And  that  tiger  among  men,   having  seized  that 
girl  of  sweet  smiles,  proceeded  on   his  car  of  gold  towards  his 
own  city  (Indra-prastiia).     Meanwhile,  the   armed    attendants 
of  Subhadia,  beholding  her   thus  seized   and    taken  awa)',   all 
ran  crying  towards  the  city  Dwaraka.     And   they  all  together 
reaching  the  Yadava  court   called   by  the  name  of  Sudharma, 
represented   everything   about   the   prowess    of  Partha   unto 
the  chief    officer  of  the    court.     And    the  chief  officer  of  the 
court,  hearing  everything  from  those  messengers,  blew  his  gold- 
decked  trumpet  of  loud  sound,    calling  all  to  arm?.     Stirred  up 
by  that  sound,  the    Bhojas,  Vrishuis,  and   Andhakas  began  to 
pour  in  from  all  sides.     Those  that  were   eating  left  their  food, 
and   those   that   were   drinking    left    their  drink.     And   those 
tigers  among  men — those   great  warriors  of   the   Vrishni   aad 
Andhaka  tribes — took  their  seats  upon   their  thousand   thrones 
of  gold  covered   with  excellent  carpets   and  variegated   with 
gems  and   corals  and    possessed   of  the  lustre  of  blazing  fire. 
And  they  took  their  seats  upon  those  thrones,   like  fire   taking 
Hiito  itself  the    faggots    lying  around.     And  after   they   were 
seated   in    that   court   which  was   like  unto  a  conclave  of  the 
celestials  themselves,  the  chief   officer  of  the  court  assisted  by 
those  that  stood   at  his  back,  spoke  of  the  conduct   of  Jishnu. 
And   the  proud  Vrishni  heroes,  of  eyes  red  with  wine,  as  soon 
as  they   heard  of  it,  rose   up  from  their  seats,  unable  to  bear 
what  Arjuna  had  done.     And  some  amongst  them  said,  '  Yoke 
our  cars;'  and  some,  'Bring  our  weapons;'  and  some  said,  'Bring 
our  costly  bows    and    strong  coats  of  mail ;'    and  some   loudly 
called   upon  their  charioteers   to  yoke   their   cars,  and  some, 
from   impatience,    themselves   yoked   their   horses   decked   in 
gold  unto    their  cars.     And  while  their  cars  and   armours  and 
standards   were    being    brought,    loud    became   the   uproar  of 
those  heroes.     Then  Valadeva,  white  and   tall  as  the   Kylaaa 
cliff,  decked   in  garlands  of  wild    flowers   and   attired  in  blue 
robes,  and  proud  and  intoxicated  with  drink;  said  these  words  ;—■ 


ADl  PARVA,  607 

'Ye  senseless  men,  what  are  ye  doing,  when  JananlJana 
sitteth  silent?  Without  knowing  what  is  in  his  mind,  vainly  do 
ye  roar  in  wratii !  Let  the  high-soulcd  Krishna  give  out  what 
he  purposeth.  Accomplish  ye  with  activity  what  he  desireth 
to  do!'  Then  all  of  them,  hearing  these  words  of  Halayudha 
that  deserved  to  be  accepted,  exclaimed  'Excellent  !'  'Ex- 
cellent !'  They  then  all  became  silent.  And  silence  having  beeu 
restored  by  tiie  words  of  the  intelligent  Valadeva,  they  took 
their  seats  once  more  in  that  assembly.  And  Rama,  that 
oppressor  of  all  foes,  then  spake  unto  Vasudeva,  saying,  'Why, 
0  Janarddana,  sittest  thou  gazing  without  speaking  ?  O 
Achyuta,  it  was  for  thy  sake  that  the  son  of  Pritha  had  been 
welcomed  and  honored  by  us!  It  seeraeth,  however,  that  vile 
wretch  deserved  not  our  homage.  What  man  is  there  born  of  a 
respectable  family  that  would  break  the  plate  after  having  dined 
off  it?  Even  if  one  desireth  to  contract  such  an  alliance,  yet 
remembering  all  the  services  he  hath  received,  who  is  there, 
desirous  of  happiness,  that  would  act  so  rashly  ?  That  Pandava, 
disregarding  us  and  thee  too,  hath  today  ravished  Sabhadra, 
desiring  to  compass  his  own  death.  He  hath  placed  his 
foot  on  the  crown  of  my  head.  How  shall  I,  O  Govindaj 
tamely  bear  it  ?  Shall  I  not  resent  it,  even  like  a  snake  that 
is  trod  upon  ?  Alone  shall  I  today  make  the  earth  destitute 
of  Kauravas  !  Never  shall  I  pjit  up  with  this  transgression 
of  Arjuna  !'  Then  all  the  Bhojas,  Vrishnis,  and  Audhakas, 
pressing  there  approved  of  everything  that  Valadeva  had  said 
deeply  roaring  like  unto  a  kettle-drum  or  the  clouds." 

Thus  ends  the  two  hundred  and  twenty-second  Section  in  the 
Subhadra-harana  of  the  Adi  Parva. 


Section  CCXXIII. 
(  Harana-harana  Parva. ) 

Yalsarapayana  said,  "  When  the  heroes  of  the  Vrishni  race 
began  to  speak  repeatedly  in  this  strain,  Vasudeva  then 
uttered  these  words  of  deep  import  and  consistent  with  true 
morality.  'Guda-kesha  (the  conqueror  of  sleep  or  he  of  the 
curly  hair),  by  what  he  hath  done,  hath  uotiusulted  our  family. 


COS  MAHABKARATAi 

He  hath,  without  doubt,  rather  enhanced  our  respect.  Partha 
kuoweth  that  we  of  the  Satwata  race  are  never  mercenary. 
The  son  of  Panda  also  regardeth  a  Sway  am  vara  as  doubtful 
in  its  results.  Who  also  would  approve  of  accepting  a  bride 
in  gift  as  if  she  were  an  animal  ?  What  man  also  is  there 
on  earth  who  would  sell  his  offspring  ?  I  think  Arjuna  seeing 
these  faults  in  all  the  other  methods  took  the  maiden  away 
by  force,  according  to  the  ordinance.  This  alliance  is  very 
proper.  Subhadra  is  a  renowned  girL  Partha  too  possesseth 
renown.  Perhaps,  thinking  of  all  this  Arjuna  hath  taken 
her  away  by  force.  Who  is  there  that  would  not  desire 
to  have  Arjuna  for  a  friend  born  in  the  race  of  Bharata  and 
of  the  renowned  Shantanu,  and  the  son  also  of  the  daugh- 
ter of  Kunti-bhoj  a  ?  I  do  not  see,  in  all  the  worlds  with 
ludra  and  the  Rudras,  the  person  that  can  by  force  vanquish 
Partha  in  battle,  except  the  three-eyed  god  Mahadeva.  His 
car  is  well-known.  And  yoked  thereunto  are  those  horses 
of  mine.  Partha  as  a  warrior  is  well-known,  as  also  bis 
lightness  of  hand.  Who  shall  be  equal  to  him  ?  Even  this 
is  my  opinion  :  Go  ye  cheerfully  after  Dhananjaya  and  by 
conciliation  stop  him  and  bring  him  back.  If  Partha  goes  to 
his  city  after  having  vanquished  us  by  force,  our  fame  will 
he  crone.  There  is  no  disgrace,  however,  in  conciliation.' 
Hearing,  0  monarch,  these  words  of  Vasudeva,  they  did  as 
he  directed.  And  stopped  by  them,  Arjuna  returned  to 
Dwaraka  and  was  united  in  marriage  with  Subhadia.  And 
worshipped  by  the  sons  of  the  Vrishni  race,  Arjuna,  sporting 
there  as  he  pleased,  passed  a  whole  year  in  Dwaraka.  And  the 
last  years  of  his  exile  the  exalted  one  passed  at  the  sacred  re- 
gion of  Pushkara.  And  after  the  twelve  years  were  complete, 
he  came  back  to  Khaudava-prastha.  And  he  approached  the 
king  first  and  then  worshipped  the  Brahmanas  with  respectful 
attention.  At  last  the  hero  went  unto  Draupadi.  And  Di  au- 
padi  from  jealousy  spake  unto  him,  saying,  'Why  tarriest  thou 
here,  O  son  of  Kunti  !  Go  where  the  daughter  of  the 
Satwata  race  is  !  A  second  tie  always  relaxeth  the  first  one 
upon  a  bundle  1'  Anl  Krishna  lamented  much  in  this  strain. 
But  Dhananjaya  pacified  her  and  repeatedly  asked  for  forgive- 


IDI  PARVA,  e09 

neas.  And  returning  soon  unto  where  Subhadra  wag,  attired 
in  red  silk,  Arjuna  sent  her  into  the  inner  apartments  dreaaeol 
(not  as  a  queen  but)  in  the  simple  garb  of  a  cowherd  woman. 
But  arrived  at  the  palace  the  renowned  Subhadra  looked  hand- 
somer in  that  dress.  And  the  renowned  Bhadra  of  large  and! 
slightly  red  eyes  first  worshipped  Pritha.  And  Kunti  from 
excess  of  affection  smelt  the  head  of  that  girl  of  every  feature 
perfectly  faultless,  and  pronounced  infinite  blessings  upon  her. 
Then  that  girl  of  face  like  the  full  moon  hastily  went  unto 
Draupadiaud  worshippei  her,  saying,  *I  am  thy  maid  !'  And 
Krishna  rose  up  hastily  and  embraced  the  sister  of  Madhava 
from  affection,  and  said,  'Let  thy  husband  be  without  a  foe  I' 
And  Bhadra  with  a  delighted  heart  said  unto  Draupadi,  'So  ba 
it!'  And  from  that  time,  0  Janamejaya,  those  great  warriors— 
the  Pandavas — began  to  live  in  happiness,  and  Kunti  also 
became  very  happy.  " 

Vaisampayana  continued,  "  When  that  oppressor  of  all 
foes,  Keshava  of  pure  soul  and  eyes  like  lotus  leaves,  heardi 
that  the  foremost  of  the  Pandavas,  Arjuna,  had  reached  his  owa 
excellent  city  of  ludrapraatha,  he  came  there  accompanied  by 
Rima  and  the  heroes  and  great  warriors  of  the  Vrishui  and 
Andhaka  tribes,  and  by  his  brothers  and  sons  and  many  othei! 
brave  warriors.  And  Sauri  came  accompanied  by  a  large  army 
that  protected  him.  And  there  came  along  with  Sauri,  that 
oppressor  of  all  foes,  the  exceedingly  liberal  Akrura  of  great 
intelligence  and  renown,  the  commander  of  the  brave  Vrish- 
ni  host.  And  there  also  came  Anadhrishti  of  great  prowess, 
and  Uddhava  of  great  renown,  of  great  intelligence,  of  great} 
soul,  and  a  disciple  of  Vrihaspati  himself  (in  morals).  And 
there  also  came  Satyaka  and  Satyaki  and  Kritavarma  and 
Satwata  ;  and  Pradyumna  and  Nishatha  and  Shankara ;  and 
Charudeshna,  and  Jhilli  of  great  prowess,  and  Viprithu  also; 
and  Sarana,  and  Gada  of  mighty  arms  and  the  foremost  of 
learned  men.  These  and  many  other  Vrishuis  and  Bhojas  and 
Andhakas  came  to  Indraprastha  bringing  with  them  many  nup- 
tial presents.  And  king  Yudhish-thira,  hearing  that  Madhava 
had  arrived,  sent  the  twins  out  to  receive  him.  And  received 
by  them,  the  Vriahui  boat  of  great  prosperity   entered  Khau<. 

77 


010  alAHABHAliATA. 

dava-prastha  well-adorned  with  flags  and  ensigns.  And  the 
streets  were  well-swept  and  watered,  and  decked  with  floral 
wreaths  and  bunches.  And  fehey  were  sprinkled  over  witli  sandal 
wood  water  that  was  fragrant  and  cooling.  And  every  parfe 
of  the  town  was  filled  with  the  sweet  scent  of  burniag  aloes. 
And  the  city  was  fall  of  joyous  and  healthy  people  and  adorn- 
ed with  merchants  and  traders.  And  that  best  of  men,  Kesha- 
va  of  mighty  arms,  accompanied  by  Rama  and  many  of  the 
Vrishnis,  Andhakas,  and  Bhojas,  having  entered  the  town,  was 
worshipped  by  the  citizens  and  the  Brahmanas  by  thousands. 
And  he  at  last  entered  the  palace  of  the  king  which  was 
like  unto  the  mansion  of  Indra  himself.  And  beholding  Rama, 
Yudhish-thira  received  him  Avith  due  ceremonies.  And  the 
king  smelt  the  head  of  Keshava  and  embraced  hira  witli  both 
bis  arms.  And  Govinda,  gratified  with  the  reception,  humbly 
worshipped  Yudhish-thira,  And  he  also  paid  homage  unto 
Bhima,  that  tiger  among  men.  And  Yudhish-thira  the  son  of 
Kunti  also  received  the  other  principal  men  of  the  Vrishni 
and  Andhaka  tribes  with  due  ceremonies.  And  Yudhish-thira 
reverentially  worshipped  some  as  his  superiors,  and  welcomed 
others  as  equals.  And  some  he  received  with  affection  and  by 
some  he  was  worshipped  with  reverence.  And  Hrishikesha  of 
great  renown  then  gave  unto  the  party  of  the  bridegroom  much 
wealth.  And  unto  Subhadra  he  gave  the  nuptial  presents  that 
had  been  given  to  her  by  her  relatives.  And  Krishna  gave 
unto  the  Pandavas  a  thousand  cars  of  gold  furnished  with 
rows  of  bells,  and  unto  each  of  which  were  yoked  four  horses 
driven  by  well-trained  charioteers.  And  he  also  give  unto 
them  ten  thousand  kine  belonging  to  the  country  of  Mathura, 
and  yielding  much  milk  and  all  of  excellent  complexion.  And 
Janarddana  well-pleased,  also  gave  them  a  thousand  mares  with 
gold-harnesses  and  of  color  white  as  the  rays  of  the  moon. 
And  he  also  gave  them  a  thousand  mules,  all  well-trained  and 
possessing  the  speed  of  the  wind,  and  of  white  color  with 
black  manes.  And  he  of  eyes  like  lotus  leaves  also  gave  unto 
them  a  thousand  damsels  well-skilled  in  assisting  at  the  opera- 
tions of  bathing  and  at  drinking,  young  in  years  and  virgins 
all  before   their   first  season,    well-attired  and   of    excellent 


ADIPARVA.  611 

complexion,  each  wearing  a  hundred  pieces  of  gold  around  her 
neck,  without  the    hirsute   growth  of  youth,   decked  iu  every 
ornament,  and   well-skilled  in  every  kind   of  personal   service. 
And   Janarddana   also   gave   unto    them   hundreds  of     thou- 
sands   of  draught    horses   from  the   country    of  the   Valhikaa 
as  Subhadra's  excellent  dower.     And  Janarddaua  of  the    Da- 
^rha  race   also   gave    unto   Subhadra  aa    her   pecculium  tea 
carrier-loads  of  first  class   gold    possessing   the   splendour    of 
fire,  both    purified   and   in   a  state  of  ore.     And  Rama   hav- 
ing the  plough  for  his  weapon  and  always  loving  bravery   gave 
unto   Arjuna   as  nuptial    present   a  thousand   elephants  with 
the  juice   flowing   in  three    streams  from  the    three  parts   of 
their  bodies  (the    temple,  the   ears,  and  the  anus),  each  large 
as  a   mountain   euimmit,   irresistible   in    battle,   decked  with 
coverlets    and   ever  ringing    hells,    well-adorned   with    other 
gulden  ornaments,  and  furnished  with  excellent  hoivdas  (thrones 
on  the  back).     And   that   large  wave  of  wealth  an<l  gems  that 
the  Yadavas  presented,  together  with  the  cloths  and  blanketa 
that  represented  its   foam,  and    the  elephants  its  alligators  and 
sharks,    and  the    flags   its   floating   plants,   swelling   to    large 
proportions,    mingled  with  the  Pandu  ocean  and  filled   it  to  tho 
ferim   to    the   great   sorrow    of  all    foes.     And    Yudhish-thira 
accepted    all    those   presents   and   worshipped   all  those  great 
warriors  of  the  Vrishni  and  Andhaka  races.     And  those  illus- 
trious heroes  of  the  Kuru,  Vrishni,  and   Andhaka  races  passed 
their  days  in  pleasure  and    merriment  there  like  virtuous  men 
(after  death)  in  the  celestial  regions.     And  the  Kurus  and  the 
Vrishnis  with  joyous  hearts   amused  themselves  there,  sending 
up  at  times  loud  shouts  mixed  with  clappings  of  the  hand.  And 
thus  spending  many  days  in  sports   and  merriment  there,  and 
worshipped  by  the   Kurus   all  the  while,  those  Vrishni   heroes 
endued  with  great  energy  then  returned  to  the  city  of  Dwara- 
Tati.     And  the  great  warriors  of  the  Vrishni  and  th-e  Andhaka 
race  set  out  with   Rama  in  the  van,  carrying  with  them  those 
gems  of  the  purest  rays  that  had  been  given  them  by  the  best 
of  the  Kurus.     And,  O   Bharata,   the   high-souled   Vasudeva 
remained  there  with  Arjuna  in  that   delightful   city    of  Indra- 
i>  I'astha.    Aud   the   iliustriyua   ouo  wandered   over  the  bauks^ 


612  HAHABHABITA, 

of  the  Yamuna  in  search  of  deer.  And  he  sported  with  Kiriti 
(Arjuna)  piercing  with  his  shafts  deer  and  wild  boars.  Then 
Subhadra  the  favorite  sister  of  Keshava  gave  birth  to  an  ill- 
ustrious son,  like  Puloma'a  daughter  (the  queen  of  heaven) 
bringing  forth  Jayanta,  And  the  son  that  Subhadra  brought 
forth  was  of  long  arms,  broad  chest,  and  eyes  large  as  those  of 
S,  bull.  And  that  hero  and  oppressor  of  all  foes  came  to  be 
called  Abhimanyu.  And  the  son  of  Arjuna,  that  grinder  of  foes 
and  bull  among  men,  was  called  Abhimanyu,  because  he  was 
fearless  and  wrathful.  And  that  great  warrior  was  begotten 
upon  the  daughter  of  the  Satwata  race  by  Dhananjaya,  like 
fire  produced  in  a  sacrifice  from  within  the  shami  wood  by  the 
process  of  rubbing.  And  upon  the  birth  of  this  child,  Yudhish- 
thira  the  powerful  son  of  Kunti,  gave  away  unto  the  Brahmanas 
ten  thousand  kine  and  coins  of  gold.  And  the  child  from  his 
earliest  years  became  the  favorite  of  Vasudeva  and  of  his 
father  and  uncles,  like  the  moon  unto  all  the  people  of  the 
earth.  And  upon  his  birth,  Krishna  performed  the  usual  rites 
of  infancy.  And  the  child  began  to  grow  up  like  the  moon  in 
the  lighted  fortnight.  And  that  grinder  of  foes  soon  became 
conversant  with  the  Vedas  and  acquired  from  his  father  the 
science  of  weapons  both  celestial  and  human,  consisting  of 
four  branches  and  ten  divisions. 

And  endued  with  great  strength,  the  child  also  acquired 
the  knowledge  of  counteracting  the  weapons  hurled  at  him 
by  others,  and  lightness  of  hand,  and  fleetness  of  motion 
forwards  and  backwards  and  transverse  and  wheeling.  And 
Abhimanyu  became  like  unto  his  father  in  knowledge  of  the 
Shastras  and  rites  of  religion.  And  Dhananjaya,  beholding  his 
son,  became  filled  with  joy.  And  like  Maghavan  beholding 
Arjuna,  the  latter  beheld  his  son  Abhimanyu  and  became  excee- 
I  dingly  happy.  And  Abhimanyu  possessed  the  power  of  slaying 
every  foe  and  bore  on  his  person  every  auspicious  mark.  And  he 
•was  invincible  in  war  and  broad-shouldered  as  the  bull.  And 
possessing  a  broad  face  as  (the  hood)  of  the  snake,  his  pride  was 
as  that  of  the  lion.  And  wielding  a  large  bow,  his  prowess 
was  like  that  of  an  elephant  in  rut.  And  posseet  of  a  face  hand- 
some as  the  full  moon,   and  a  voice  deep   as   that  of  the  drum 


IDI  PARVA.  613 

or  of  the  clouds,  he  was   equal   unto    Kriahna  iu  bravery  and 
energy,  in  beauty  and  features.     And   the  auspicious  Panchali 
also,  from  her  five  husbands,  obtained  five   sons    who  were  all 
heroes  of  tlie    foremost   rank   and   immovable   in   battle    like 
five  hills.     Pratibindhya  by  Yudhish-thira,  Sutasoma  by  Vriko- 
dara,  Srutakarma  by  Arjuna,  Shatauika,  by  Nakula  and  Sruta- 
sena    by   Sahadeva, — these   were    the   five    heroes   and   great 
warriors    that  Panchali  brought  forth,  like  Aditi  bringing  forth 
the  Adityaa.     And  the  Brahmanas,  from  their   fore-knowledge, 
said  unto  Yudhish-thira,  that   because  that  son   of  his   would 
be  capable  of  bearing  like  the  Vindhya  mountain  the  weapons 
of  the  foe,   therefore  should  he  called  Pratlvindhya.     And  be- 
cause the  child  that   Draupadi   bore    to  Bhima-sena  was    born 
after  Bhima  had  performed  a  thousand  Soma  sacrifice?,  he  cam© 
to  he  C3i,\\ed  Sidasoma.     And  because   Arjuna's  son   was   born 
upon  his  return  from  exile  during  which  he  had  achieved  many 
celebrated  feats,  that  child   came  to  be   called   SriUa-karmat 
And  Nakula    named   his  son  Sliatanika  after  a  royal  sage  of 
that  name  in  the  illustrious  race   of  Kuru.     And  because   the 
son  that  Draupadi  bore  to   Sahadeva  was  born  under  the   con- 
Btellation  called  Vahni-daivata  (Kirtika),  therefore  was  he  called 
after  the  generalissimo  of  the  celestial  host,  Sruta-sena  (Karti» 
keya).     And   the   sons  of  Draupadi  were    born,  each   at   the 
interval  of  one  year.     And  all  of  them  became   renowned  and 
much  attached   to   one  another.     And,  0  monarch,  all   their 
rites  of  infancy   and   child-hood    such   as  Chuda-karana  and 
Upanayana  (shaving    of  the  head  with  but  one   lock   and  in- 
vestiture with  the  sacred  thread)  were  performed  by  Dhaumya 
according  to   the   ordinance.     And   all   of  them,  of  excellent 
behaviour  and  vows,  after  having  studied  the  Vedas,  acquired 
from   Arjuna  knowledge   of  all  weapons  celestial  and  human. 
And,  0  thou  tiger  among  kingg,  the  Panda vas,  having  obtain- 
ed sons  all  of  whom  were   equal  unto  the  children  of  the  celes- 
tials  and   endued  with  broad  chests,   and  all  of  whom  became 
great  warriors,   were  filled  with  joy  !" 

Thus  ends  the  two  hundred  and  twenty-third  Section  iu  the 
Harana-haraua  of  the  Adi  Parva. 


Section  CXXIV. 

(  Khandava-daha  Parva  .  ) 

Vaisampayana  said,  "  The  Pandavas,  after  they  had  taken 
up  their  abode  at  Indra-prastha  at  the  command  of  Dhrita- 
rashtra  and  Bhisma,  began  to  bring  other  kings  under  their 
Bway.  And  all  the  subjects  (  of  the  kingdom)  lived  most 
happily,  depending  upon  Yudhish-thira  the  just,  like  a  soul 
living  happily,  depending  upon  a  body  blest  with  auspicious 
marks  and  pious  deeds.  And,  0  thou  bull  of  the  Bharata  race, 
Yudliish-thira  paid  homage  unto  virtue,  pleasure,  and  profit, 
in  judicious  proportion,  as  if"  each  were  a  friend  dear  unto  him 
like  his  own  self.  And  it  seemed  as  if  the  three  pui'suits — 
virtue,  pleasure,  and  profit — became  personified  on  earth  and 
amongst  whom  the  king  shined  as  a  fourth.  And  the  sub- 
jects having  obtained  Yudhish-thira  as  their  king,  obtained  in 
him  one  that  was  devoted  to  the  study  of  the  Vedas,  one  that 
was  a  performer  of  great  sacrifices,  and  one  that  was  the  pro- 
tector of  all  good  people.  And  in  consequence  of  Yudhish- 
thira's  influence,  the  good  fortune  of  all  the  mouarchs  of  the 
earth  became  stationary,  and  their  hearts  became  devoted  tO' 
the  meditation  of  the  Supreme  spirit,  and  virtue  itself  began  to 
grow  every  way  all  around.  And  in  the  midst  of  and  assisted 
by  his  four  brothers,  the  king  looked  more  resplendent  (than 
if  he  were  alone),  like  a  great  sacrifice  depending  upon  and 
assisted  by  the  four  Vedas.  And  many  learned  Brahmanas  with 
Dhananjaya  at  their  head,  each  like  unto  Vrihaspati,  waited 
surrounding  the  monarch,  like  the  celestials  waiting  around  the 
Lord  himself  of  the  creation.  And  from  excess  of  affection, 
the  eyes  and  hearts  of  all  the  people  equally  took  great  de- 
liorht  iu  Yudhish-thira  who  was  even  as  the  full  moon  without 
a  stain.  And  the  people  took  delight  in  him  not  only  because 
he  was  their  king  but  also  from  true  affection.  And  the  kins 
always  did  what .  was  agreeable  unto  them.  And  the  sweet- 
speeched  Yudhish-thira  of  great  intelligence  never  uttered 
anything  that  wus  improper  or  untrue  or  unbearable  oi 
disagreeable.     And  that  best  of  monarchs  of  the  Bhurata  race, 


ADl  PARVA,  615 

endiifil  with  great  energy,  passe  1  his  (la3'3  happily  in  seeking 
the  goocl  of  everybody  as  his  own.  And  liis  brothers  also, 
bringing  by  their  energy  other  kings  nnder  their  sway,  passed 
their  days  in  happiness  without  a  foe  to  disturb  their  peace, 

"After  a  few  days,  Vivatshu,  addressing  Krishna,  said,  'The 
summer  days  have  set  in,  O  Krishna  !  Therefore,  let  us  go  to 
the  banks  of  the  Yamuna.  And,  O  slayer  of  Madhu,  sporting 
there  in  the  company  of  friends,  we  will,  O  Janartldana, 
return  in  ihe  evening  !'  Hearing  this,  Vasudeva  said,  '0  son 
of  Kunti,  this  also  is  my  wish.  Let  us,  0  Partha,  sport  in 
the  waters  as  we  like,   in  the  company  of  friends''  " 

Vaisampayana  continued,  "  Then,  O  Biiarata,  having  con- 
sulted thus  with  each  other,  Partha  and  Govinda,  with  Yu- 
dhish-thira's  leave,  set  out  surrounded  by  friends.  And  reach- 
ing a  fine  spot  (on  the  banks  of  the  Yamuna)  fitted  for  pur- 
poses of  pleasure,  that  was  overgrown  with  numerous  tall 
trees  and  where  had  been  erected  several  high  mansions  that 
made  the  place  look  like  the  celestial  city,  and  within  which 
ha  I  been  collected  for  Krishna  and  Partha  numerous  costly 
and  well-flavoured  viands  and  drinks  and  other  articles  of 
enjoyment  and  floral  wreaths  and  various  perfumes,  the  party 
entered  without  delay  the  inner  apartments  that  were  all 
adorned  with  many  precious  jewels  of  pure  rays.  And  entering 
those  apartments,  everybody,  0  Bharata,  began  to  sport  accord- 
ing to  his  pleasure.  And  the  women  of  the  party,  all  of  full 
rotund  hips  and  fine  and  deep  bosoms  and  handsome  eyes  and 
gait  unsteady  with  wine,  began  to  sport  there  at  the  command 
of  Krishna  and  Partha.  And  some  amongst  the  women  sport- 
ed as  they  liked  in  the  Avoods,  and  some  in  the  waters,  and 
some  within  the  mansions,  as  directed  by  Partha  and  Govinda. 
And  Draupadi  and  Subhaira,  exhilarated  with  wine,  began  to 
give  away  unto  the  women  so  sporting  there  costly  robes  and 
ornaments.  And  some  amongst  those  women  began  to  dance 
in  joy,  and  some  began  to  sing  ;  and  some  amongst  them  began 
to  laugh  and  jest,  and  some  to  drink  excellent  Avines.  And 
some  began  to  obstruct  one  another's  progress  and  some  to 
fight  Avith  one  another,  and  some  to  discourse  with  one  another 
,ia  private,    And  those  mansions  and  the  woods,  filled  with  the 


616  MARABHARATA, 

charming   music  of  flutea  and   guitars   and   kettle-drums,   be* 
came  the  scene  of  prosperity  itself. 

"And  when  such  was  the  state  of  things  there,  Arjuna 
and  Vasudeva  went  to  a  certain  charming  spot  (in  those  woods) 
not  remote  from  the  place  where  the  others  were.  And,  O 
monarch,  the  high-souled  Krishna,  and  Arjuna  that  subjugator 
of  hostile  cities,  going  thither  sat  tiieraselves  down  upon  two 
very  costly  seats.  And  Maihava  and  Partha  amused  them- 
selves there  in  discoursing  upon  many  past  achievements  of 
prowess  and  upon  many  other  topics.  And  unto  Vasudeva  and 
Dhananjaya  happily  sitting  there  like  the  twin  Ashwinaa 
in  heaven,  a  certain  Bralimana  came.  And  the  Brahmana 
that  came  there  was  like  unto  a  tall  sJial  tree.  And  his  com- 
plexion was  like  unto  molten  gold.  And  his  beard  was  bright 
yellow  tinged  with  green.  And  the  height  and  the  thickness 
of  his  body  were  in  just  proportion.  Of  matted  locks  and 
dressed  in  rags,  in  splendour  he  resembled  the  morning  sun. 
Of  eyes  like  lotus  leaves  and  of  a  tawny  hue,  he  seemed  to  be 
blazing  in  splendour.  And  beholding  that  foremost  of  Brah- 
manas  blazing  in  splendour,  approach  towards  them,  both 
Arjuna  and  Vasudeva,  hastily  rising  from  their  seats,  stood 
waiting  (for  his  commands).  " 

Thus  ends  the  two  hundred  and  twenty-fourth  Section  in  the 
Khandava-daha  of  the  Adi  Parva. 


Section  CCXV. 

(  Khandava-daha  Parva.  ) 

Vaisampayana  said,  "Then  that  Brahmana,  addressed  Arjuna 
and  Vasudeva  of  the  Sattwata  race,  saying,  'Ye  who  are  now 
staying  so  near  unto  Khandava  are  the  foremost  heroes  on 
earth  !  I  am  a  voracious  Brahmana  that  always  eateth  much, 
O  thou  of  the  Vrishni  race,  and  0  Partha,  I  solicit  ye  to 
gratify  me  by  giving  me  sufficient  food  !'  Thus  addressed  by 
the  Brahmana,  Krishna  and  the  son  of  Pandu  answered  him, 
saying,  '0  tell  us  what  food  will  gratify  thee,  so  that  we  may 
endeavour  to  give  it  thee !'  The  illustrious  Brahmana,  thus  re- 
plied to,  said  unto  those  heroes  who    were  enquiring  after  the 


ADI  PARVA,  61? 

kind  of  food  he  sought,  'I  do  not  desire  to  eat,  ordinary  fooJ. 
Know  that  I  am  Agni !  Give  me  that  food  which  suitetU 
rae.  This  forest  of  Khandava  is  always  protected  by  Indra, 
And  protected  as  it  is  by  the  illustrious  one  (Indra),  I  always 
fail  in  consuming  it.  There  always  dwelleth,  with  his  followera 
and  family,  a  Naga  called  Takshaka  who  ia  the  friend  of  Indra* 
It  is  for  him  that  the  wielder  of  the  thunder-bolt  protecteth 
this  forest.  And  many  other  creatures  are  thus  being  protected 
here  for  the  sake  of  Takshaka.  Desiring  to  consume  tha 
forest  I  succeed  not  in  my  attempts  in  consequence  of  Indra's 
prowess.  Beholding  me  blazing  forth,  he  always  poureth 
upon  me  water  from  the  clouds.  Therefore  I  succeed  not  in  con- 
suming the  forest  of  Khandava,  although  I  very  much  desire  to 
do  so.  I  now  have  come  to  ye, — ye  who  are  both  skilled  ia 
weapons.  If  ye  help  me  I  will  surely  consume  this  forest :  for 
even  this  is  the  food  that  is  desired  by  me.  Conversant  as  ye 
are  with  excellent  weapons,  I  pray  ye  to  prevent  those  showera 
from  descending  and  any  of  the  creatures  from  escaping,  when. 
I  begin  to  consume  this  forest !'  " 

Janamejaya  said,  "  Why  did  the  illustrious  Agni  desire  to 
consume  the  forest  of  Khandava  that  was  filled  with  various 
living  creatures  and  protected  by  the  chief  of  the  celestials  ? 
When  Agni  consumed  in  wrath  the  forest  of  Khandava,  it  ia 
evident  there  was  a  grave  cause.  I  desire,  O  Brahmana,  to 
hear  all  this  in  detail  from  thee  !  Tell  rae,  O  Muni,  how  the 
Khandava  forest  was  consumed  in  days  of  yore  ! " 

Vaisampayana  said,  "  O  chief  of  men,  narrate  to  me  the 
story  of  the  destruction  of  Khandava  as  told  by  Rishis  in  tho 
Purana.  It  hath  been  heard,  O  king,  in  the  Purana  that  there 
was  a  celebrated  king  of  the  name  of  Swetaki  who  was  endued 
with  strength  and  prowess  and  who  was  equal  unto  Indra  him- 
.«5elf.  There  is  no  one  on  earth  equal  unto  him  in  sacrifices, 
charity,  and  intelligence.  And  Swetaki  performed  the  five 
great  sacrifices  and  many  others,  in  all  of  which  the  presents 
unto  Brahmanas  are  large.  And,  O  king,  the  heart  of  thafe 
monarch  was  always  set  upon  sacrifices,  religious  rites,  and 
gifts  of  all  kinds.  And  king  Swetaki  of  great  intelligence, 
assisted   by  hia   Ritwijas  performed  sacrifices  for  many  loog 

78 


61S  MAHAEHARATA, 

years,  till   thogp  aacrificlal   priests   with   eyes  afHicted  by  th© 
continued  smoke  and   becoming  very    weak,  left  that  monarch, 
■wishing  never  more  to  assist  at  liis  sacrifices.     The  king,    how- 
ever, repeatedly    asked    those  RltvAjas  to  come  to  him.     But 
they  come  not  to  his  sacrifice   inconsequence   of  the    painful 
state   of  their    eyes.     The    king,    therefore,    inviting   at   the 
command  of  his  own  Rihvljas  others  like  unto  them,  complet- 
ed the  sacrifice  that  he  had  begun.     And    after  some  days  had 
elapsed,  king   Swetaki   desired    to  perform   another   sacrifice 
which    should   extend    for  an   hundred  years.     But    the  illus- 
trious monarch  obtained   not   any   priests  to  assist  him  at  this 
sacrifice.     That   celebrated   king  then  with  his  friends  and  re- 
latives casting   off  all   sloth,    repeatedly   courted    his   piiesta 
with  great   persistence   by  hewing  down  unto  them,  by  conci- 
liatory speeches,  and  by  gift    of  wealth.     All  of  them,  how- 
ever, refused   to   accomplish    the  purpose  which  that  king  of 
immeasurable   energy   had    in  view.     Then  that  royal   sage, 
getting   angry,    addressed    those  Brahmanas  sitting   in    their 
asylums,  and  said,  'If,  ye   Brahmanas,  I  were  a  fallen  person, 
•or  if  I  were  wanting  in  homage   and    service    to   ye,  I  should 
then  deserve  to  be  abandoned   without   scruples  by  ye  and  by 
other  Brahmanas  at  the  same  time !     But  as  I  am  neither   de- 
graded nor   wanting  in  homage   to  ye,   it  behoveth  ye  not  to 
obstruct  the  performance    by  me    of  my  sacrifice   or  to   aban- 
don  me   thus,   ye  foremost  of  Brahmanas,    without  adequate 
reason !      I  seek,    ye  Brahmanas,  your  protection  !    It   beho- 
veth ye  to    be   propitious   unto  me!     But,     ye   foremost   of 
Brahmanas,  if  ye  abandon    me  from  enmity  alone  or  any  im- 
proper motive,  I  shall  go  unto  other  priests  for  their  assistance 
in   this   saceifice   of  mine,   and  conciliating   them  by   sweet 
words   and   gifts,   I  shall  represent   unto  them  the  business  I 
have  on  hand,  so   that  they   may  accomplish  it.     Having  said 
this,    the    monarch   became  silent.     And,  O  thou  oppressor  of 
all  foes,  when   those  priests  well   knew   that   they  could  not 
assist  at  the  king's  sacrifice,  they  pretended  to  be  angry,  and 
addressing  that  best  of  monarchs,  said,  '0  thou  best  of  kings, 
thy  sacrifices   are   incessant.     By   assisting   thee  always,  we 
have  all  been  fatigued.  Aud  wearied  as  we  have  been  in  conse- 


ADl  PARVA,  619 

qiience  of  these  labors,  it  behoveth  tkee  to  give  us  leave !  0  ein- 
less  one,  from  loss  of  judgment  thou  canst  not  wait,  (but  urgest 
us  repeatedly).     Go  unto   Rudra  !     He  will  assist  at  thy  sacri- 
fice !'     Hearing  those  words  of  censure  and  wrath,  king  Swetki 
became  angry.     And  the  monarch  wending  to  the  mountain  of 
Kylasa,  devoted  himself  to  ascetism  there.     And,  O  king,  tha 
monarch    began  to  worship    Mahadeva,    with    fixed   attention, 
and    observing   the  most  rigid   vows,  and  foregoing  all  food  afe 
times,  he   passed  a  long    time.    And   the    monarch   ate  only 
fruits  and  roots  sometimes  at  the  twelfth  and  sometimes  at  the 
sixteenth  hour  of  the  whole  day  (of  twenty  four   hours).     And 
king   Swetaki   stood    for   six   months,  rapt  in   attention,  with 
arms  upraised  and  stead-fast   eyes,  like  the  trunk  of  a  tree  ok 
a  column  rooted  to  the   ground.     And,  O  Bharata,  Sankara  afe 
last,  gratified    with   that  tiger  among   kings  who  was  under- 
going such  hard  penances,  showed  himself  unto  the  king.    And 
the  god  spake   unto  the   monarch   ia  a  calm  and  grave  voice, 
*0  tiger  among   kings,  O    oppressor   of  all   foes,  I  have  beea 
gratified  with  thee   for    thy  asceticism  !     Blest  be  thou  !     Ask 
now    the   boon   that   thou,  O  king,  desirest !'     Hearing   these 
words  of  Rudra  of  immeasurable  energy,  the  royal  sage  bowed 
down  unto  that  high-souled  deity  and  replied,  saying,  'O  illus- 
trious one,  O  thou    who    art  worhipped  of  the  three  worlds,  if 
thou   hast   been  gratified  with  me,  then,  O  thou   god   of  gods, 
assist   me    thyself,  O  lord  of  the   celestials,  in   my    sacrifice}' 
Hearing  these  words  spoken  by  the  monarch,  the  illustrious 
god    was  gratified,  aud  smilingly  said,  'We  do   not  ourselves 
assist  at   sacrifices.     But   as   thou,   O   king,   hast  undergone 
severe   penances  desirous  of  obtaining   a  boon,  I  will,  0  thou 
oppressor  of  all  foes,  assist  at  thy  sacrifice  upon,  O   king,  this 
condition  !'     Aud  Rudra  continued,  'If,  O  king    of  kings,  thou 
canst,  for  twelve  years,  pour  without  intermission    libations  of 
clarified  butter  into    the  fire,  thyself  leading  all  the  v/hile  the 
life  of  a  Brahmacharin  with  rapt  attention,  then  thou  shalt  ob- 
tain  from   me   what   thou  askest  !'     Aud  king    Swetaki,  thus 
addressed  by  Rudra,    did  all  that  he  was  directed  to  do  by  tb 
wielder  of  the  trident.     And   after   twelve  years  had  elapr 
he  again  came  unto  Maheawara.    And  Saukara — the  r 


620  IIABABBARATA. 

of  the  worlds — upon  seeing  Svvetaki  that  excellent  of  mon- 
archs — immediately  said,  in  great  gratification,  'I  have  been 
gratified  by  thee,  of  best  of  kings,  with  this  thy  own  act ! 
But,  O  oppressor  of  all  fofes,  the  duty  of  assisting  at  sacrifices 
properly  belongeth  to  Brahmanas.  Therefore,  0  oppressor  of 
all  foes,  I  will  not  myself  assist  at  thy  sacrifice  to-day  !  There 
is  on  earth  an  exalted  Brahmana  who  is  even  a  portion  of  my 
own  self!  He  is  known  by  the  name  of  Durvasa.  Even  that 
Brahmana  endued  with  great  energy  will  assist  at  thy  sacrifice. 
Let,  therefore,  every  preparation  be  made  for  thy  sacrifice  !' 
And  hearing  these  words  uttered  by  Rudra,  the  king,  return-, 
ing  unto  his  own  capital,  began  to  collect  all  that  was  neces-. 
sary.  And  after  everything  had  been  collected,  the  monarch 
again  presented  himself  before  Rudra  and  said,  'Every  neces- 
sary article  hath  been  collected,  and  all  my  preparations  are 
complete,  by  thy  grace,  O  god  of  gods !  Let  me,  therefore, 
he  initiated  in  the  sacrifice  to-morrow !'  And  hearing  these 
words  of  that  illustrious  king,  Rudra  summoned  Durvasa  be- 
fore him  and  said,  'This,  O  Durvasa,  is  that  best  of  monarchs 
called  Swetaki.  At  my  command,  0  thou  best  of  Brahma- 
nas, assist  even  this  king  in  his  sacrifice  !*  And  the  Rishi 
Durvasa  said  unto  Rudra,  'So  be  it !'  Then  the  sacrifice  for 
which  king  Swetaki  had  made  those  preparations,  took  place. 
And  the  illustrious  monarch's  sacrifice  was  performed  accord- 
ing to  the  ordinance  and  in  proper  season.  And  the  gifts,  in 
that  sacrifice,  unto  the  Brahmanas  were  large.  And  after  that 
monarch's  sacrifice  had  come  to  an  end,  the  other  priests  who 
had  come  to  assist  at  it  all  went  away  with  Durvasa's  leave.  And 
all  other  Sadasyds  also,  of  immeasurable  energy,  who  had  been 
initiated  in  that  sacrifice,  then  went  away.  And  that  exalted 
monarch  also,  then  entered  his  own  palace,  worshipped  by  exalt- 
ed Brahmanas  conversant  with  the  Vedas,  eulogised  by  chaunt- 
ers  of  panegyrical  hymns  and  congratulated  by  the  citizens. 

'■  Such  was  the  history  of  that  best  of  monarchs — the 
royal  sage  Svvetaki,  who  when  the  time  came,  ascended 
heaven,  having  won  great  renown  on  earth,  and  accompanied 
by  the  Ritwijas  and  theSadasyas  who  had  helped  him  in  life." 

Vaisamyayna  coutiuued,  "  And  in  that  sacrifice  of  Swetaki, 


ADI  PARVA,  621 

Agni  had  drunk  clarified  butter  for  twelve  years.  Indeed, 
butter  had  been  poured  into  Agoi's  mouth  iu  a  continuous 
stream  for  that  period.  And  having  drunk  so  much  butter,  Agni 
was  satiated,  and  desired  not  to  drink  butter  again  from  the 
hand  of  any  body  else  in  any  other  sacrifice.  And  Agni  became 
pale,  having  lost  his  color.  And  he  could  not  shine  as  before. 
Then  Agni  felt  a  loss  of  appetite  from  surfeit,  and  his  energy 
itself  became  weakened,  and  sickness  afflicted  him.  Then  when 
the  drinker  of  sacrificial  libations  perceived  that  his  energy 
was  gradually  diminishing,  he  went  to  the  sacred  abode  of  Brah- 
ma which  is  worshipped  by  all.  And  approaching  the  great 
Deity  seated  on  his  seat,  Agni  said,  '0  exalted  one,  Swetaki 
bath  fby  his  sacrifice)  gratified  me  to  excess.  Even  now  I  am 
suffering  from  surfeit  which  I  can  not  dispell.  And,  0  lord  of 
the  universe.  I  am  being  reduced  both  in  splendour  and 
strength  !  I  desire  to  regain  by  thy  grace  my  own  permanent 
nature !'  Hearing  these  words  from  Hutavaha  (Agni),  the 
illustrious  creator  of  all  things,  smilingly  replied  unto  him, 
saying,  '0  exalted  one,  thou  hast  eaten,  for  twelve  years,  a 
continuous  stream  of  sarificial  butter  poured  into  thy  mouth  \ 
It  is  for  this  that  illness  hath  affected  thee !  But,  0  Agni, 
grieve  not  for  it !  Thou  shalt  soon  regain  thy  own  nature.  I 
shall  dispell  this  surfeit  of  thine.  The  time  for  it  is  even  come, 
O  Vivavasu  !  The  dreadful  forest  of  Khandava,  that  abode  of 
the  enemies  of  the  gods,  which  thou  hadst  of  old  once  consumed 
to  ashes  at  the  request  of  the  gods,  hath  now  become  the  home 
of  numerous  creatures.  When  thou  hast  eaten  the  fat  of  those 
creatures,  thou  wilt  regain  tliy  own  nature!  Proceed  thither  in 
haste  to  consume  that  forest  with  its  living  population.  Thou 
shalt  then  be  cured  of  thy  malady  !'  And  hearing  these  words 
that  fell  from  the  lips  of  the  Supreme  Deity,  Hutashana  pro- 
ceeded with  great  speed  and  soon  reached  the  forest  of  Khan- 
dava in  great  vigor.  And  arrived  there,  he  suddenly  blazed 
forth  in  anger,  assisted  by  Vayu.  And  beholding  Khandava 
on  fire,  the  dwellers  (of  the  forest)  that  were  there,  made 
great  efforts  to  extinguish  the  conflagration.  And  elephants  by 
hundreds  and  thousands,  speeding  in  anger,  brought  water  in 
their  trunks  and  scattered  it  upon  the  fire,    And  thousands  of 


622  UAHABBARiTA. 

many-headed  makes,  mad  with  anger,  hastly  began  to  scatter 
upon  the  fire  much  water  from  those  many  hoods  of  theirs. 
And  so,  O  bull  of  the  Bharata  race,  the  other  creatures  dwell- 
ing in  that  forest,  by  various  appliances  and  efforts,  soon  ex- 
tinguished the  fire.  In  this  way,  Agni  had  blazed  forth  in 
Khandava  repeatedly,  even  for  seven  times.  And  it  was  in  this 
way  that  the  blazing  fire  was  extinguished  there  as  often  by 
the  dwellers  of  that  forest.  " 

Thus  ends  the  two  hundred  and  twenty-fifth  Section    in  the 
Khandava-daha  of  the  Adi  Parva. 


Section  CCXXVI. 
(  Khandava- daha  Parva  continued.  ) 

Vaisampayana  said,  "Then  Havyavahana  (Agni)  in  anger 
and  disappointment,  with  his  ailment  uncured,  went  back  to 
the  Grand-sire.  And  he  represented  unto  Brahma  all  that 
Lad  happened.  And  the  illustrious  deity,  reflecting  for  a 
moment,  said  unto  him,  '0  sinless  one,  I  see  a  way  by  which 
thou  mayst  consume  the  forest  of  Khandava  to-day  in  the  very 
sight  of  Indra !  O  Vivavasu,  those  old  deities,  Nara  and  Nara- 
yana,  have  become  incarnate  in  the  world  of  men  to  accom- 
plish the  business  of  the  celestials.  And  they  are  called  on 
earth Arj una  and  Vasudeva.  They  are  even  now  staying  in  the 
forest  of  Khandava.  Solicit  them  for  aiding  thee  in  consum- 
ing that  forest.  Thou  shalt  then  consume  the  forest  even  if  it 
be  protected  by  the  celestials.  They  will  certainly  prevent  the 
population  of  Khandava  from  escaping,  and  thwart  Indra  also 
(from  aiding  any  one  in  the  escape).  I  have  no  doubt  in  this.' 
And  hearing  these  words,  Agni  came  with  haste  unto  Krishna 
and  Partha.  And,  0  king,  I  have  already  told  thee  what  be  said 
having  approached  the  illustrious  pair.  And,  0  tiger  among 
kings,  hearing  those  words  of  Agni  who  was  desirous  of  con- 
suming the  forest  of  Khandava  against  the  will  of  Indra, 
"Vivatshu  said  unto  him  these  words  well  suited  to  the  occasion. 
'I  have  numberless  excellent  celestial  weapons  with  which  I  can 
fight  even  many  wielders  of  the  thunder-bolt.  But,  O  exalted 
one,  I  have  no  bow  suited  to  the  streogth  of  my  arms,  and 


r 


ADIPARVA,  623 

capable  of  bearing  the  strength  I  may  put  forth  in  battle.  lu 
consequence  of  the  lightness  of  my  hand  also,  I  require  arrows 
that  must  not  be  exhausted.  But  my  car  is  scarcely  able  to 
bear  the  load  of  arrows  that  I  would  desire  to  keep  by  me.  I 
desire  also  celestial  horses  of  pure  white,  possessing  the 
speed  of  the  wind  ;  ami  a  car  poesessing  tlie  splendour  of  the 
Sim  aal  the  roar  of  whose  wheels  should  be  as  that  of  the 
clouds.  Then  again,  there  is  no  weapon  suited  to  Krishna's 
energy  and  with  which  Malhava  can  slay  Nagas  and  Pisachas. 
O  exulted  one,  it  behoveth  thee  to  give  us  the  means  by  which 
success  may  be  achieved  and  by  which  we  may  thwart  Indra 
from  pouring  his  showers  upon  that  extensive  forest.  O  Pavaka, 
we  are  ready  to  do  all  that  manliness  and  prowess  may  do. 
But,  0  exalted  one,  it  behoveth  thee  to  give  us  the  adequate 
means  !'  " 

Til  us  endeth  the  two  hundred  and  twenty-sixth  Section  in  tho 
Khaudava-daha  of  the  Adi  Parva. 


Section   CCXXVII. 

(  Khandava-daha  Parva  continued.  ) 

Vaisampayana  said,  "  Thus  addressed  by  Arjuna,  the  smoke- 
bannered  Hutadhana,  desirous  of  an  interview  with  Varuna, 
recollected  that  son  of  Aditi,— that  deity  protecting  one  of 
the  points  of  the  heavens  and  having  his  home  in  the  watera 
and  ruling  that  element.  And  Varuna  knowing  that  he  was 
being  thought  of  by  Pavaka  (Agiii),  immediately  appeared  unto 
that  deity.  And  the  smoke-bannered  celestial  welcoming  with 
reverence  the  ruler  of  the  waters,  that  fourth  of  the  Loka- 
palas,  said  unto  that  eternal  god  of  gods,  '  Give  me  without 
loss  of  time  that  bow  and  quiver,  and  that  ape-bannered  cat 
also,  which  were  obtained  from  king  Soma!  Partha  will  achieve 
a  great  task  with  the  Gandiva,  and  Vasudeva  also  with  the 
discus!  Give  both,  therefore,  unto  me  to-day!'  Hearing  these 
words,  Varuna  replied  unto  Pavaka,  sayiug,  'I  am  giving.' 
And  he  then  gave  (unto  Arjuna)  that  wonderful  jewel  of  a  bow 
that  was  endued  with  great  energy.  And  that  bow  was  the 
e^ihanc«r  of  fume  and  achie  vemeuts,and  was  incapable  of  being 


624  MAHABHARATA, 

injured  by  any  weapon.  And  it  was  the  chief  of  all  weapons, 
and  the  grinder  of  them  all.  And  it  was  the  smiter  of  ho3« 
tile  hosts,  and  was  alone  equal  to  an  hundred  thousand  bows. 
And  it  was  the  enhancer  of  kingdoms,  and  was  variegated 
with  excellent  colors.  And  it  was  well-adorned  and  beauti- 
ful to  behold  and  without  a  mark  of  weakness  or  injury  any- 
where. And  it  was  worshipped  both  by  the  celestials  and  the 
Gandharvas  for  ever.  And  Varuna  also  gave  (unto  Arjuna)  two 
inexhaustable  quivers.  And  he  also  gave  (unto  Arjuna)  a  car 
furnished  with  celestial  weapons  and  whose  banner  bore  a  largo 
ape.  And  yoked  unto  that  car  were  horses  white  as  silver  or 
the  fleecy  clouds,  and  born  in  the  region  of  the  Gandharvas, 
and  decked  in  golden  harness,  and  resembling  in  fleetness  the 
wind  or  the  mind.  And  it  was  furnished  with  every  utensil  of 
war,  and  was  incapable  of  being  vanquished  by  the  celestials 
or  the  Asuras.  And  its  splendour  was  great  and  the  sound 
of  its  wheels  was  tremendous.  And  it  delighted  the  heart  of 
every  creature  that  looked  on  it.  And  it  had  been  created  by 
Viswakarma,  architect  of  the  universe  and  one  of  the  lords  of 
the  creation,  after  severe  ascetic  medidation.  And  its  splendour, 
like  that  of  the  sun,  was  so  great  that  no  one  could  gaze  at 
it.  And  it  was  the  very  car  riding  upon  which  the  lord  Soma 
had  vanquished  Danavas.  And  resplendent  with  its  beauty,  it 
looked  like  an  evening  cloud  reflecting  the  effulgence  of  the 
setting  sun.  And  it  was  furnished  with  an  excellent  flag-staff  of 
golden  color  and  great  beauty.  And  there  sat  upon  that  flag- 
staff a  celestial  ape  of  form  fierce  like  that  of  a  lion  or  a  tiger. 
And  stationed  on  high,  the  ape  seemed  bent  upon  burning 
every  thing  if  beheld.  And  upon  the  (  other )  flags  were 
various  creatures  ot  large  size,  whose  roars  and  yells  caused 
the  enemy's  soldiers  to  faint.  And  Arjuna,  accoutered  in  mail 
and  armed  with  the  sword,  and  his  fingers  cased  in  leather, 
then  walking  round  that  excellent  car  adorned  with  numerous 
flags  and  bowing  down  unto  the  gods,  ascended  it  like  a  vir- 
tuous man  riding  upon  the  celestial  car  that  carries  him  to 
heaven.  And  taking  up  that  celestial  and  first  of  bows  creat- 
ed by  Brahma  of  old  and  called  Gandiva,  Arjuna  was  filled 
with  joy.    And  bowing  down  uuto  Hutashauft;  Partha  endued 


4DI  P  ARVA.  625 

with  great  energy,  took  up  the  bow  and  8triuge<l  it  forcibly, 
And  those  who  heard  the  noise  that  was  made  while  the  mighty 
Pandava  stringed  that  bow,  quaked  with  fear.  And  having 
obtained  that  car  and  that  bow  and  the  two  inexhauatibla 
quivers,  the  son  of  Kunti  became  glad  and  thought  hirasell 
competent  to  assist  at  the  task.  And  Pavaka  then  gave  unta 
Krishna  a  discus  with  an  iron  stick  attached  to  a  hole  in  tha 
centre,  which  was  a  fiery  weapon  and  became  hia  favorite.  And 
having  obtained  that  weapon,  Krishna  also  became  equal  ta 
the  task.  And  Pavaka  then  addressing  Krishna  said,  'Withi 
this,  O  slayer  of  Madhu,  thou  shalt  be  able  without  doubt  ta 
vanquish  in  battle  even  foes  that  are  not  human.  And  with 
this  weapon,  without  doubt,  thou  shalt  be  superior  in  battle  to 
men  and  gods,  and  Rakshasas  and  Pishachas,  and  Daityas  and 
Nagaa.  And  thou  shalt  certainly  be  able  with  this  to  smite 
all.  And,  0  Madhava,  hurled  by  thee  in  battle  at  thy  foes, 
this  weapon  irresistibly  slaying  the  enemy  will  again  coma 
back  into  thy  hands.'  And  the  lord  Varuna,  after  this,  gava 
unto  Krishna  a  mace  of  name  Kaumadakl,  capable  of  slaying 
every  Daitya  and  producing  when  hurled  a  roar  as  that  of 
the  thunder.  Then  Arjuna  and  Achyuta,  filled  with  glad- 
ness, said  unto  Pavaka,  'O  exalted  one,  furnished  with  arms 
and  knowing  their  use,  possessed  of  cars  with  flags  and 
flag-staffs,  we  are  now  able  to  fight  with  even  all  the  celestials 
and  the  Asuras  (drawn  up  together),  let  alone  the  wielder  o£ 
the  thunder-bolt  desirous  of  fighting  for  the  sake  of  the  Nagai 
(hia  friend  Takshaka).'  And  Arjuna  also  said,  'O  Pavaka, 
while  Hrishikesha,  endued  with  abundant  energy,  moves  on 
the  field  of  battle  with  this  discus  in  hand,  there  is  nothing  in 
the  three  worlds  that  the  powerful  Janarddana  will  not  ba 
able  to  consume  by  hurling  this  weapon.  And  having  ob- 
tained the  bow  Gaudiva  and  this  couple  of  inexhaustible 
quivers,  I  am  also  ready  to  conquer  in  battle  the  three  world?. 
Therefore,  O  lord,  blaze  thou  forth  as  thou  likeat,  surrounding 
this  large    forest   on  every   side.     We  are   quite  able  to  help 

thee!'" 

Vaisampayana  continued,  "  Thus  addressed  both  by  Dasarha 
and    Arjuna,  the   illustrious    god  then  putting  forth    his  most) 

79 


620  MAHABRARATl, 

energetic  form,  prepared  to  consume  that  forest.  Am  J  surrouGcl- 
icg  it  on  all  sides  with  his  seven  flames,  he  began  to  consume 
the  forest  oi  Khandava,  exhibiting  hia  all-consuming  foroa 
as  at  the  end  of  the  Yuga.  And,  O  thou  hull  of  the  Bharata 
race,  surrounding  that  forest  and  catching  it  on  all  sides,  with 
a  roar  as  that  of  the  clouds,  Agni  made  every  creature  within 
it  tremble.  And,  O  Bharata,  that  burning  forest  then  looked 
resplendent  like  the  king  of  mountains,  Meru,  refulgent  with 
the  rays  of  the  sun  fallen  thereupon." 

Thus  ends  the  two  hundred  and  twenty-seventh   Section   m 
the  Khaudava-daha  of  the  Adi  Parva. 


Section  CCXXVIII. 
{Khandava- dalia  Parva  continued.  ) 

"Vaisampayana  said,  "  Then  those  foremost  of  charioteers 
(Krishna  and  Arjuna),  riding  on  their  chariots  and  placing 
themselves  on  opposite  sides  of  that  forest,  began  a  greati 
slaughter  on  all  sides,  of  the  creatures  dwelling  in  Khandava, 
And  at  whatever  point  any  of  the  creatures  residing  in  Khan^ 
dava  could  be  seen  attempting  to  escape,  thither  rushed  those 
mighty  heroes  (for  preventing  its  flight).  And  the  chariots 
themselves  were  moving  so  fast  around  that  forest  that  the 
inmates  of  Khandava  saw  not  an  interval  of  space  (between 
them).  Indeed,  those  two  excellent  cars  seemed  to  be  bufe 
one,  and  the  two  warriors  also  on  them  but  one  indivi- 
dual. And  while  the  forest  was  burning,  hundreds  and  thou- 
Bands  of  living  creatures,  uttering  frightful  yells,  began  to 
run  about  in  all  directions.  And  some  had  particular  limbs 
burnt  and  some  were  scorched  with  excesive  heat  and  some 
were  withered  therewith.  And  the  eyes  of  some  came  out, 
and  some  ran  about  in  fear.  And  some  clasping  their  children 
and  some  their  parents  apd  brothers,  died  calmly  without, 
from  excess  of  affection,  b(|;ing  able  to  abandon  those  that 
were  dear  unto  them,  An(l  many  there  were  who  biting  their 
nether  lips  rose  upv/ards  and  soon  fell  whirling  into  the  blaz- 
ing element  below.  And  some  were  seen  to  roll  on  the  ground 
with  wings,  eyes,  and  feet   scorched   and   burnt.    And   these 


ADIPARVA.  627 

creatures  were  all  seen  to  perish  there  almost  soon  enough. 
And  the  tanks  and  ponds  withio  that  forest,  heated  with  the 
fire  around,  began  to  boil,  and  the  fishes  and  the  tortoises  in 
them  were  all  seen  to  perish.  And  during  that  great  slaught- 
er of  living  creatures  in  that  forest,  the  buriiiug  bodies  of 
various  animals  looked  as  if  fire  itself  had  assumed  many 
forms.  And  the  birds  that  took  to  their  wings  for  escaping 
from  that  conflagration  were  pierced  by  Arjuna  with  his  shafts, 
and  cut  into  pieces  they  fell  down  into  the  burning  element 
below.  And  pierced  all  over  with  Arjuna's  shafts,  the  birds 
dropped  down  upon  the  burning  forest,  uttering  loud  criea. 
And  the  dwellers  of  the  forest,  struck  with  those  shafts, 
began  to  roar  and  yell.  And  the  clamour  they  caused  waa 
like  unto  the  frightful  uproar  that  had  been  heard  during  the 
churning  of  the  ocean  (in  days  of  yore).  And  the  mighty 
flames  of  the  biasing  fire,  reaching  the  firmament,  caused 
great  anxiety  amongst  the  celestials  themselves.  Then  all 
the  illustrious  dwellers  of  heaven  went  in  a  body  unto  him  of 
an  hundred  sacrifices  and  thousand  eyes,  viz,  their  chief,  that 
grinder  of  Asuras.  And  approaching  Indra,  the  celestials  said, 
'Why,  O  lord  of  the  immortals,  doth  Agni  burn  these  creatures 
below  ?  Hath  the  time  come  for  the  destruction  of  the  worlds  ?'  " 
Vaisampayana  continued,  "  Hearing  these  words  of  the 
gods,  and  himself  beholding  what  Agni  was  doing,  the  slayer 
of  Vritra  set  out  for  the  protection  of  the  forest  of  Khandava. 
And  Vasava — the  chief  of  the  celestials — soon  covering  the 
sky  with  masses  of  clouds  of  every  kind,  began  to  shower 
upon  the  burning  forest.  And  these  masses  of  clouds  by 
hundreds  and  thousands,  commanded  by  Indra,  began  to  pour 
rain  upon  Khandava  in.  showers  thick  as  the  fiag-stafifs  of 
chariots.  But  the  showers  were  all  dried  up  in  the  sky  itself 
by  the  heat  of  the  fire  and  could  not,  therefore,  reach  the 
fire  at  all.  Then  the  slayer  of  Namuchi,  getting  angry  with 
Agni,  collected  more  masses  of  clouds  and  caused  them  to 
yield  a  heavy  down-pour.  Then  with  the  flames  contending 
with  thjose  heavy  showers,  and  with  masses  of  clouds  overr 
head,  that  forest,  filled  with  smoke  and  flashes  of  lightning^ 
became  terrible  to  behold,  " 


628  UiHlBHAItlTA, 

Thus  ends   the  two  huudreJ  and   twenty-eighth  Section  in 
the  Kandava-daha  of  the  Adi  Parva. 


Section  CCXXIX. 
(Kkandava-daka  Parva  continued. ) 

Vaisampayana  said,  "  Then  Vivatshu  the  son  of  Pandu, 
displaying  his  excellent  weapons,  prevented  that  shower  of 
rain  by  India,  by  means  of  a  shower  of  his  own  weapons. 
And  Arjuna  of  immeasurable  soul  Boon  covered  the  forest  of 
Khandava  with  innumerable  arrows  like  the  moon  covering 
the  atmosphere  with  a  thick  fog.  And  when  the  sky  above 
that  forest  was  thus  covered  with  the  arrows  Arjuna  shot, 
no  living  creature  could  then  escape  from  below.  And  it 
BO  happened  that  while  that  forest  was  burning,  Takshaka 
the  chief  of  Nagas  was  not  there,  he  having  gone  at  the 
time  to  the  field  of  Kurukshettra.  But  the  mighty  son  of 
Takshaka,  Aswasena  was  there.  And  he  made  f]freat  efforts 
to  escape  from  that  fire.  But  confined  by  Arjuna'a  shafts  he 
Bucceeded  not  in  finding  a  way.  It  was  then  that  his  mother — 
the  daughter  of  a  snake, — determined  to  save  him  by  swal- 
lowing him  first.  And  his  mother  first  swallowed  his  head 
and  then  was  swallowing  his  tail.  And  desirous  of  saving  her 
Bon,  the  she-snake  rose  up  (from  the  earth)  while  still  em- 
ployed in  swallowing  her  son's  tail.  But  Arjuna,  as  soon  as 
lie  beheld  her  escaping,  severed  her  head  from  her  body  by 
means  of  a  sharp  and  keen-edged  arrow.  Indra  saw  all  this, 
and  desiring  to  save  his  friend's  son,  the  wielder  of  the  thunder- 
bolt, by  raising  a  violent  wind,  deprived  Arjuna  of  his  cons- 
ciousness. And  during  those  few  moments,  Aswa-sena  suceel- 
ed  in  effecting  his  escape.  And  beholding  that  manifestation 
of  the  power  of  illusion,  and  deceived  by  that  snake,  Arjuna 
^as  much  angered.  And  he  forthwith  cut  every  animal 
seeking  to  escape  by  the  skies  into  two,  three,  or  more  pieces, 
And  Vivatshu  all  in  anger,  and  Agni,  and  Vasudeva  also,  cursed 
the  snake  that  had  escaped  so  deceitfully,  saying,  'Never  shalt 
thou  be  famous  !'  And  Jishnu,  remembering  the  deception  prac- 
tised upon  him,  became  angry  and  coveriug  the  firmament  with 


Am  PARVA,  626 

a  cloii<l  of  arrows  sought  to  fight  with  him  of  a  thousand  eyes. 
Aud  Che  chief  of  the  celestials  also,  seeing  Arjuna  in  anger, 
Bought  to  fight  with  him,  and  hurled  his  own  fierce  weapons, 
covering  the  wide  expanse  of  the  firmament.  Then  the  winds 
making  a  loud  roar  and  agitating  all  the  oceans  brought  to- 
gether masses  of  clouds  in  the  sky  charged  with  torrents  of 
rain.  Then  those  masses  of  clouds  began  to  vomit  thunder  and 
terrible  flashes  of  lightning  charged  with  the  thunder-rattle. 
Then  Arjuna  possessing  a  knowledge  of  means,  hurled  the 
excellent  weapon  called  Vayavya  with  proper  mantras,  for 
dispelling  those  clouds.  And  by  that  weapon  the  energy  and 
force  of  Indra's  thunder-bolt  and  of  those  clouds  were  destroyed. 
And  the  torrents  of  rain  with  which  those  clouds  were  charged 
were  all  dried  up,  and  the  lightning  that  played  amongst  them 
was  also  destroyed.  And  within  a  moment  the  sky  was  cleared 
of  dust  and  darkness,  and  a  delicious  cool  breeze  began  to  blow 
and  the  disc  of  the  sun  resumed  its  normal  state.  Then  the  eater 
of  clarified  butter  (Agni),  glad  because  none  could  baffle  him, 
assumed  various  forms,  and  sprinkled  over  with  the  fat  exuded 
by  the  bodies  of  creatures,  blazed  forth  with  all  his  flames, 
fillinc  the  universe  with  his  roar.     Then  numerous  birds  of  the 

O 

Gadura  tribe  bearing  excellent  feathers  beholding  that  forest 
protected  by  Krishna  and  Arjuna,  filled  with  pride  descended 
from  the  upper  skies-  desirous  of  striking  those  heroes  with 
their  thunder-like  wings,  beaks,  aud  claws.  And  innumerable 
Nagas  also,  with  faces  emitting  fire,  descending  from  high 
approached  Arjuna,  vomitting  the  most  virulent  poison  all  the 
while.  And  Arjuna,  beholding  them  approach,  cut  them  into 
pieces  by  means  of  arrows  steeped  in  the  fire  of  his  own  wrath. 
Then  those  birds  and  snakes,  deprived  of  life  fell  into  the 
burning  element  below.  And  there  came  also,  desirous  of 
battle,  innumerable  Aauras  with  Gandharvas  and  Yakshas  and 
Bakshasas  and  Nagas  sending  forth  terrific  yells.  Aud  armed 
with  machines  vomitting  from  their  throats  iron  balls  and 
bullets,  aud  catapults  for  propelling  huge  stones,  and  rockets, 
they  approached  for  striking  Krishna  and  Partha,  their  energy 
and  strength  increased  by  wrath.  And  though  they  rained  a 
perfect  shower  of  weapons,  Vivatshu,  addressing  them  reproach-' 


630  MA8ABBARATA, 

fully,  struck  off  their  heads  with    his  own   sharp  arrows.     And 
that  slayer  of  all  foes,  Krishna  also,  endued  with  pjreat  energy, 
made  a  great  slaughter  of  the  Daitya   and    the    Danava   hosta 
with  his  discus.     And   many   Asuras   of  immeasurable    might, 
pierced  with  Krishna's  arrows  and  smitten    with    the    furce   of 
his  discus,  became   motionless  like  waifs   and   strays   stranded 
on  the  bank  by  the  violence  of  the  waves.     Then    Shakra    the 
lord  of  the  celestials,  riding  on  his  white  elephant,   rushed  ab 
those   heroes,  and   taking   up    his   thunder-bolt    which    could 
never  go  in  vain,  he  hurled  it  with  great  force.    And  the  slajer 
of  Asuras  said  unto   the   gods,  '  These   two   are   slain.'     And 
beholding  the    fierce  thunder-bolt  about  to  be   hurled  by  their 
chief,    the    celestials   all    took    up    their   respective   weapons. 
And,  0  king,  Yama    took    up    the   death-dealing    mace,    and 
Kuvera  his  spiked  club,  and  Varuna  his   noose   and    beautiful 
missile.     And  Skanda  (Karti-keya)  took  up  his  long  lance   and 
stood  motionless  like  the  mountain  of  Meru.     And   the   Aswi- 
nas  stood  there  with  resplendent   plants  in  their  hands.     And 
Dhata  stood  bow  in  hand,  and   Jaya  with  a   thick   club.     And 
Tashta  of  great  stength  took  up,  in  wrath,  a  huge   mountain. 
And  Surya  stood  with    a   bright    shaJdi,  and   Mrityu   with  a 
battle-axe.     And  Aryama   stalked  about  with  a    terrible  blud- 
geon furnished   with   sharp   spikes.     And   Mitra   stood    there 
with  a  discus  sharp  as  a  razor.     And,  O    monarch,  Pusha  and 
Bhaga  and  Savita,  in  wrath,    rushed   at    Krishna  and    Partha 
with  bows  and  scimitars  in  hand.     And  the    Rudras    and    liie 
Vasus,    the   mighty   Marutas   and   the    Viswadevas   and    the 
Saddhyas,  all  resplendent    with  their  own  energy, — these   and, 
many    other   celestials,  armed   with   various  weapons  rushed, 
against  those  exalted  of  men,  Krishna  and  Partha,  for  smiting 
them   down.     Then    were  seen  in  that  great  conflict  wonderful 
omens    all   around,  robbing   every   creature  of  his  sense,  and 
resembling    those     that   may    be   seen   at    the    time    of    the 
universal   dissolution.     But    Arjuna  and  Krishna,  fearless  and 
invincible  in  battle,  beholding  Shakra  and  the  other  celestials 
prepared  for  fight,   camly  waited  bow  in  hand.     And  skilled  in 
battle,  those   heroes   in   wrath  assailed  the  advancing  host  of 
celestials  with  their  own  thunder-like  arrows,    And  the  celea* 


ADIPARVA.  631 

tials,  repeatedly  routei.  by  Krishna  and  Arjuna,  at  last  left  the 
field  of  battle  in  fear  and  sought  the  protection  of  ludra.  And 
the  Munis  who  were  witnessing  the  battle  from  the  skiea, 
beholding  the  celestials  defeated  by  Madhava  and  Arjuna,  were 
filled  with  wonder.  And  Shakra  also,  repeatedly  witnessing 
their  prowess  in  battle,  became  exeedingly  gratified,  and  once 
more  rushed  to  the  assault.  And  the  chastiser  of  Paka  (Indra) 
then  caused  a  heavy  shower  of  stones  desiring  to  ascertain  the 
prowess  of  Arjuna  using  both  his  hands  with  equal  skill. 
And  Arjuna  in  great  wrath,  dispelled  with  his  arrows  that 
tliick  shower.  Then  he  of  an  hundred  sacrifices  (Indra),  be- 
holding that  sho-,ver  baffled,  once  more  caused  a  thicker  shower 
of  stones.  But  the  sou  of  the  chastiser  of  Paka  (Arjuna) 
gratified  his  father  by  baffling  that  shower  also  with  his  swift 
arrows.  Then  Shakra  desirous  of  smiting  down  the  son  of 
Pandu  tore  up  with  his  hands  a  large  peak  from  the  Mandara 
with  tall  trees  on  it,  and  hurled  it  against  him.  But  Arjuna 
divided  that  mountain  peak  into  a  thousand  pieces  by  his  swift- 
going,  fire-monthed  arrows.  And  the  fragments  of  that  moun- 
tain in  falling  through  the  skies  looked  as  if  the  sun  and  the 
moon  and  the  planets,  loosened  from  their  positions,  fell  dowa 
bn  the  earth.  And  that  huge  peak  fell  down  upon  that  forest, 
and  in  falling  killed  numerous  living  creatures  that  dwelt  ia 
Khandava. " 

Thus    ends    the  two    hundred   and  twenty-ninth  Section  ia 
the  Khandava-tlaha  of  tlie  Adi  Parva. 


Section  CCXXX. 
(  Khandava-daha  Parva  continued.  ) 

Vaisampayana  said,  "Then  the  inhabitants  of  the  forest  of 
Kliaiidava, — the  Danavas  and  Rakshas  and  Nagas  and  wolves 
and  bears  and  other  wild  animals,  and  elephants  with  rent 
temples,  and  tigers,  and  lions  with  manes,  and  deer  and  buffaloes 
by  hundreds,  and  birds,  and  various  other  creatures, — frighten- 
ed at  the  falling  stones  and  extremely  anxious,  began  to  fly  in 
all  directions.  And  they  saw  the  forest  (burning  all  around) 
and  Krishna  and  Arjuna    also  ready  with  their  weapons.     And 


632  MAHABHARATA, 

frightened  at  the  terrible  sounds  that  were  audible  all  around, 
those  creatures  lost   their    power  of  locomotion.     And   behold- 
ing the  forest  burning  in  innumerable  places  and  Krishna  also 
ready  to   smite   them   down  with  his  weapons,  they  all  set  up 
a  frightful   roar.     And  with  that  terrible  clamour  as  also  with 
the  roar  of  fire,  the  whole   welkin    resounded,  as    if  with   the 
voice   of  portentous  clouds.     Then    Keshava   of  dark   hue  and 
mighty  arms,  for   compassing  their  destruction,  hurled  at  them 
bis   large   and   fierce  discus    resplendent  with  its  own  energy. 
The   dwellers   of  the   forest,    including    the    Danavas  and  the 
Rakshas,  afflicted   by   that  weapon,  were  cut  into  hundreds  of 
pieces   and   fell   into   the  mouth   of  Agni.     And   mangled  by 
Krishna's   discus,   the   Asuras  were  covered  with  blood  and  fab 
and  looked   like   evening  clouds.     And,  O  Bharata,  he  of  the 
Vrishni  race  moved  about  like  Death  himself,  slaying  Pishachas 
and  birds  and  Nagas   and  other   creatures  by  thousands.     And 
the  discus  itself,  repeatedly  hurled  from  the  bands  of  Krishna, 
that  slayer  of  all  foes,  came  back  to  his  hands  after  slaughter- 
ing numberless   creatures.     And  the   face  and  form  of  Krishna 
— that   soul   of  every  created  thing — became  fierce  to  behold 
wliile  he  was  thus  employed  in  the   slaughter  of  the  Pishachas, 
Nagas  and  Rakshas.     And   no  one  amongst  the   celestials  who 
had   mustered    there   could    vanquish  in  battle   Krishna   and 
Arjuna.     And  when    the   celestials    saw   that   they  could   nob 
protect  that  forest   from  the  might  of  Krishna   and  Arjuna  by 
extinguishing  that  conflagration,  they  retired  from  the   scene, 
And,  O  monarch,  he  of  an  hundred  sacrifices   (Indra),  behold- 
ing the  immortals  retreat,  became  filled  with  joy  and  applaud- 
ed Krishna  and  Arjuna.     And   when  the  celestials  gave  up  the 
fight,  an  incorporeal  voice,  deep   and   loud,  addressing  him  of 
an   hundred    sacrifices,  said,  'Thy    friend  Takshaka,  that  chief 
of  snakes,    hath    not   been    slain !     Before   the   conflagration 
commenced  in  Khanlava  he  had  gone  to  Kurukshetra.     Know 
from   my  words,  O  Vasava,  that    Vasudeva   and   Arjuna   are 
incapable   of  being    vanquished  in  battle  by  any    one  !     They 
are  Nara  andNarayana — those   gods  of  old  heard   in   heaven  ! 
Thou   knowest   what    their  energy  is  and  what    their  prowess. 
Invincible  in   battle,  these  best  of  old  Rishis  are  incapable  of 


ADiPAnvA.  G33 

being  vanquislied  by  any  one  in  all  the  worlds  !     Tliey  deserve 
the  most  reverential  worship  of  all  the  celestials  and  Asuras,   of 
Yakshas  and  Rakshasas  and  Gandharvas,  of  human  beings  and 
Kinnaras  and  Nagas.     Tlierefore,  O  Vasava,  it  behoveth  thee 
to  go  hence  with  all  the  celestials  !     The  destruction  of  Khan- 
dava  hath  been   ordained  by    fate  !'     Then    the    chief  of  the 
immortals,  ascertaining    those  words  to   be    true,  forsook    liis 
■wrath    and  jealous}',    and    went  back    to   heaven.     And    the 
dwellers    of    heaven,    O    monarch,    beholding    the    illustrious 
Indra  abandon  the  fight,  followed   him  with  all  their  soldiers. 
Then  those  heroes  Vasudeva  and  Arjuna,  when    they  saw  the 
chief  of  the  celestials  retreat  accompanied  by  all   the  gods,  set 
up  a   leonine   roar.     And,  O   monarch,  Kesliava   and   Arjuna, 
after  Indra  had  left  the    scene,  became   exceeling  glad,     And 
those  heroes  then  fearlessly    assisted   at    the   conflagration   of 
the  forest.     And  Arjuna,  scattering  the  celestials  like  the  god 
of  wind  scattering  the  clouds,  slew  by   his   showers    of  arrows 
numberless  creatures  that  dwelt  iu  Khandava.     And  cut  off  by 
Arjuna's  arrows,  no  one  amongst  the    innumerable    creatures 
could  escape  from  the  burning  forest.     And  let  alone    fightinnr 
with    him,  none    amongst  even    the    strongest  creatures  mus- 
tered there  could  look  at  Arjuna  whose    weapons    were  never 
futile.      And   Arjuna    sometimes  piercing   hundred   creatures 
with  one  shaft  and  sometimes  a  single  creature    with  hundred 
shafts,  the  creatures  themselves  deprived  of  life  began   to   fall 
into  the  mouth  of  Agni  as  if  struck  down    by    Death    himself. 
On  the   banks   of  rivers   or  on  uneven  plains  or  on    cremation 
grounds,  nowhere  did    the   creatures  (dwelling  in    Khandava) 
find  any  case,  for    wherever    they    sought    shelter    they   were 
afflicted  by  the  heat.     And  crowds  of  creatures  roared  out    in 
l)ain,  and    elephants    and   deer   and    wolves   set   up  a  yell  of 
affliction.     And  at  that  sound  the  fishes  of  the  Ganges  and  the 
sea,   and  the   various  tribes  of  Vidyadharas   dwelling  in   that 
forest,  all  became  frightened.     And,  0   thou    of  mighty   arms, 
let  alone  battling  with  them,  no  one  could  even  gaze  at  Aijuna 
or  Janarddana  of  dark  hue.     And  Hari   slew  with   his   discus 
those  Rakhasas  and  Danavas  and  Nagas  that  were  rushino-  at 
iiim  iu  bands.    Of  huge  bcdies,  their  heads  and   trunks  were 

80 


034  MAHAEHARATAc 

cut  off  by  the  swift  motioa  of  the  discus,  and  deprived  of 
life  they  fell  down  into  the  hlazing  fire.  And  gratified  with 
large  quantities  of  flesh,  of  blood,  and  fat,  the  flames  rose  up  to 
a  great  heiglit  without  a  curling  wreath  of  smoke.  And  Huta- 
shana  with  blazing  and  copper-colored  eyes,  and  with  flaming 
tongue  and  large  mouth,  and  hair  on  crown  all  of  fire,  drinking 
with  the  help  of  Krishna  and  Arjuna  that  nectar-like  stream 
of  animal  fat,  became  filled  with  j 03%  And  gratified  greatly, 
Agni  derived  much  happiness, 

"  And  it  so  happened  that  the  slayer  of  Madhu  suddenly 
beheld  an  Asura  of  the  name  of  Maya  escaping  from  the  abode 
of  Takshaka.  And  Agni  having  Vayu  for  his  charioteer,  assum- 
ing a  body  with  matted  locks  on  head,  and  roaring  like  the 
clouds,  was  pursuing  the  Asura,  desirous  of  consuming  him. 
And  beholding  the  Asura,  Vasudeva  stood  with  his  weapon  up- 
raised, ready  to  smite  him  down.  And  beholding  the  discus  up- 
raised and  Agni  pursuing  from  behind  to  burn  him,  Maya 
said,  '  Run  to  me,  0  Arjuna,  and  protect  me  !'  And  hearing 
bis  affrighted  voice,  Arjuna  said,  'Fear  not  j*  And  that  voice 
of  Arjuna,  O  Bharata,  seemed  to  give  Maya  his  life.  And  the 
merciful  son  of  Pritha  having  said  unto  Maya  that  there  waa 
nothing  to  fear,  he  of  the  Dasarha  race  no  longer  desired  to 
slay  Maya  who  was  the  brother  of  Namuchi, — and  Agni  also 
burned  him  not.  " 

Vaisampayana  continued,  "  Protected  from  Indra  by  Krish- 
na and  Partha,  Agni,  gifted  with  great  intelligence,  burned  that 
forest  for  five  and  ten  days.  And  while  the  forest  burned,  Agni 
burned  not  six  only  of  its  dwellers,  viz,  Aswa-sena,  Maya,  and 
four  birds  called  Sharngakds,  " 

Thus  ends  the  two  hundred  and  thirtieth  Section  in  the 
Khandava-daha  of  the  Adi  Parva. 


Section  CCXXXI. 
(  Khandava-daha  Parva  continued, ) 

janamejaya  said,  "  0  Brahmana,  tell  me  why,  when  that) 
forest  was  burning  in  that  way,  Agni  consumed  not  the  birda 
called  SharngaJcQs  ?    Thou  hast,  0  Brahmana^   recited  (to  us) 


ADIPAH7A,  635 

the  cause  of  Aswa-sena  and   the  Danava   Maya  not  having 
been  consumed.     But  as  yet  thou  hast  not  said  what  the  cause 
was  of  the  escape  of  the   Sharngakas  !    The  escape   of  those 
birds,  0  Brahmana,  appeareth  to  me    to    be    wonderful.     Tell 
ws  why  they  were  not  destroyed  in  that  dreadful  conflngration  1" 
Vaisampayana  said,  "  O  slayer  of  all  foes,  I   shall  tell  thee 
all  about  why  Agni  did  not   consume    those  birds  during  thafc 
conflagration.     There  was,  O  king,  a  great   Rishi  known   by 
the  name  of  Mandapala,  conversant  with   all   the  shastras,  of 
rigid   vows,  devoted    to  asceticism,  and   the   foremost  of  all 
virtuous  persons.     And,  O   monarch,  following  in   the   wake 
of  Rishis  who   had   drawn  up  their   vital   fluid,  that  ascetic, 
with  every  sense  under  complete  control,  devoted   himself  to 
Btudy  and  virtue.    And,  O  Bharata,  having  reached  the  oppo- 
site shores  of  asceticism,  he  left   his   human  form    and   went 
to  the  region  of  the  Pitris.    But  going   thither   he   failed   to 
obtain  the  (expected^   fruit    of  his  acts.     He  then  asked   the 
celestials  that  were  sitting  around  the  king  of  the  dead  as   to 
the  cause  of  his  treatment.     And  Mandapala  said,  '  Why  have 
these  regions  become  unattainable  to  me,  regions   that    I    had 
thought  had  been  acquired   by   me  by  my   ascetic  devotions  ? 
Have  I  not  done  those   acts   whose    fruit   are   these   ret^ions  ? 
Ye  dwellers  of  heaven,  tell   me    why    these  regions   are  shut 
against  me  !     I  will  do  that  which  will  give   me   the   fruit   of 
my  ascetic  penances  !* 

"  The  celestials  answered,  'Hear,  0  Brahmana,  of  those  acts 
and  things  on  account  of  which  men  are  born  debtors!  With- 
out doubt,  it  is  for  religious  rites,  study  according  to  the  ordi- 
nance, and  progeny^  that  men  are  born  debtors.  These  debts 
are  all  discharged  by  sacrifices,  asceticism,  offspring.  Thou 
art  an  ascetic  and  hast  also  performed  sacrifices.  But  thou 
hast  no  offspring.  These  regions  are  shnfc  against  thee  only  for 
want  of  children.  Beget  thou  children,  therefore  !  Thou  shalt 
then  enjoy  multifarious  regions  of  felicity.  The  Vedas  have  de- 
clared that  the  son  rescueth  the  father  from  a  hell  called 
Put  Then,  O  best  of  Brahmanas,  strive  thou  to  beget  off- 
spring  j'  " 

Vaisampayana  continued,  "Mandapala,  having  heard  thesa 


636  UAHABHAKITA. 

words  of  the   dwellers  of  heaven,   reflected  how  best  he  coukl 
ohtaia  offspring  within  the  shortest  time  and  many  in  number. 
And  the    Rishi  after  reflection  came  to   know  that  of  all  crea- 
tures birds  alone  were  blest  with  fecundity.    And  assuming  the 
form  of  a  Sharngaka,  the  Rishi  had  connection  of  a  female  bird 
of  the  same  species  called  by  the  name  of  Jarita.  And  he  begat 
upon    her   four  sous   Avho  were  all  riciters  of  the    Veda.     And 
leaving    all    those     sons    of    his    with    their    mother    in    that 
forest  while  they   were  still  within    eggs,    the  Muni   went    to 
(  another  wife  called  by  the  name  of)  Lapita.     And,  O  Bharata, 
when  the  exalted  Muni  went  away  for  the  company  of  Lapita, 
moved     by   affection   for   her   offspring   Jarita    became    very 
thoughtful.  And  though  forsaken  by  their  father  in  that  forest 
of  Khandava,  Jarita,  anxious   in  her  affection  for  them,  could 
not  forsake  her  offspring — those  infant  Rishis  encased    in  eggs. 
And    moved   by     parental    affection,    she   brought    up    those 
children  born  of  her,  herself  following  the  pursuit  proper  to  her 
own  species.     And  sometime  after,  the  Rishi,  in  wandering  over 
that  forest  in  the  company  of  Lapita,  saw  Agni  coming  towards 
Khandava   to    bum    it  down.  Then    that   Brahmana    Manda- 
pala,  knowing  the  intention  of  Agni  and  remembering  also  that 
his  children  were  all  young,   moved  by  fear  gratified  the  god  of 
the  burning  element — that  Lokapala  of  great  energy.    And  be 
did   this,   desiring  to  put  in  a  word  for  his  unfledged  offspring. 
And    addressing   Agni,    the   Rishi    said,  'Thou     art,  O    Agni, 
the   mouth   of  all    the    worlds!     Thou  art    the  carrier  of  the 
sacrificial  butter  !     And,  0  purifier  (from  all  sins),  thou  movesfc 
invisibly  within   the   frame    of  every    creature  !     The  learned 
have   spoken    of  thee   as   One,  and  again  as    possest  of  triple 
nature  !     The   wise  perform  their  sacrifices  before  thee,  taking 
thee  as  consisting  of  eight  (mouths)  !    The  great  RisMs  declare 
that    this   universe  hath  been  created  by  thee  !     And,  O  thou 
who  feedest   on    sacrificial    butter,  without    thee    this    whole 
universe  would  be  destroyel    within    a   single  day  !      Bowing 
to    thee,  the    Brahmanas,    accompanied   by    their    wives   and 
children,  go  to  eternal  regions    won  by  them   by  help  of  their 
own  deeds  !     O  Agni,  the  learned  represent  thee  as  the  clouds 
•in  the    heavens  charged    with    liglitniug!     And,  0  Agui,  the 


ADl  PARVA.  637 

flames  put  forth  ty  thee  consume  every  creature  i  And,  O  thou 
of  great  splendour,  tliis  universe  hath  been  created  by  thee  ! 
The  Vedas  are  thy  Word !  And  all  creatures,  mobile  and 
immobile,  depend  upon  thee  !  Water  primarily  dependeth  on 
thee,  and  the  whole  of  this  universe  al^o !  All  offerings  of 
clarified  butter  and  oblations  of  food  to  the  pitris  have  been 
established  in  thee  !  And,  0  god,  thou  art  the  consumer, 
thou  the  creator,  and  thou  Vrihaspati  liimself  (  in  intelli- 
gence)! Thou  art  the  twin  Aswinas,  thou  art  Surya,  thou 
art  Soma,  and  thou  art  Vayu  !'  " 

Vaisampayana  continued,  "  O  monarch,  thus  panegyrised 
by  Manlapala,  Agni  was  gratified  with  that  Rishi  of  im- 
measurable energy  !  And  the  god,  well-pleased,  replied,  'What 
good  can  I  do  thee  ?'  Then  Mandapala  with  joined  hands  said 
unto  the  conveyer  of  clarified  butter,  'While  thou  burnest  the 
forest  of  Khandava,  spare  thou  my  children  !'  The  illus- 
trious conveyer  of  clarified  butter  replied,  'So  be  it.'  It  was, 
therefore,  O  monarch,  that  he  blazed  not  forth,  while  consum- 
ing the  forest  of  Khandava,  for  the  destruction  of  Mandapala's 
children. " 

Thus  ends  the  two  hundred  and    thirty-first  Section    in  the 
Khaudava-daha  of  the  Adi  Parva. 


Section  CCXXXII. 
(  Khdndava-daha  Parva  continued.  ) 

Vaisampayana   said,  "When    the   fire    blazed   forth  in  the 
forest  of  Khandava,  the  infant  SharngaJcas  became  very  much 
distressed  and  afiflicted.     And  filled  with  anxiety,  they  saw  not 
any  means  of  escape.     Anl  their    mother,    the  helpless  Jarita, 
knowing  that  they    were  too   young  to  escape,    was  filled  with 
sorrow  and  wept  aloud.  And  she  said,  'Oh,  the  terrible  conflag- 
ration,    illuminating    the    whole   universe    and    burning    the 
forest   down,    approacheth    towards    us,  increasing   my   woe ! 
These  infants  with  immature  understandings,  without  feathers 
and  feet,  and  the  sole  refuge  of  our    deceased  ancestors,  afflict 
me  !     Oh,  this  fire  approacheth,  spreading  fear  all  around,  and 
licking  with  its  tongue    the  tallest  trees  !    But  my   unfledged. 


633  uahabhauata; 

children  are  incapable  of  effecting  their  escape !  I  myself 
am  not  capable  of  escaping,  taking  all  of  these  with  me  I 
Nor  am  I  capable  of  abandoning  them,  for  my  heart  is  dis- 
tressed on  their  account.  Whom,  amongst  my  sons,  shall  I 
leave  behind,  and  whom  shall  I  carry  with  me  ?  What  act 
should  I  now  do  that  is  consistent  with  duty  ?  What  also  do 
ye,  my  infant  sons,  think  ?  I  do  not,  even  on  reflectioD,  see 
any  way  of  escape  for  ye  !  I  shall  even  cover  ye  with  my  winga 
and  die  with  ye  !  Your  cruel  father  left  me  sometime  before 
saying, — Upon  this  Jaritari,  because  he  is  eldest  of  my  sons,  will 
my  race  depend.  My  second  Sarisrikka,  will  beget  progeny 
for  the  expansion  of  my  ancestor's  race.  My  third,  Stamva- 
mitra,  will  be  devoted  to  asceticism,  and  my  youngest,  Drona, 
will  become   the    foremost  of  those  acquainted  with  the  Vedas. 

But   now  this  terrible  calamity  hath  overtaken  us.     Whom 

shall  I  take  with  me  ?  Deprived  of  judgment  as  I  am,  what 
should  I  do  that  is  consistent  with  duty?  I  do  not  see,  in 
the  exercise  of  my  own  judgment,  the  escape  of  my  children 
from  fire !' " 

Vaisampayana  said,  "  Unto  their  mother  indulging  in 
these  lamentations,  the  infant  ones  said,  '0  mother,  relinquish- 
ing thy  affection  for  us,  go  thou  to  a  place  where  there  is  no 
fire.  If  we  are  killed  here,  thou  mayst  have  other  children 
born  to  thee !  If  thou  art,  O  mother,  killed,  we  can  have 
no  more  children  in  our  race.  Reflecting  upon  both  these 
calamities,  the  time  hath  come  for  thee,  O  mother,  to  do 
that  which  is  beneficial  to  our  race.  Do  not  be  influenced  by 
affection  for  thy  offspring,  which  promises  to  destroy  both 
us  and  thee  !  If  thou  savest  thyself,  our  father  who  is  even 
desirous  of  winning  regions   of  felicity,  may   have  his   wishes 

gratified  !' 

"  Hearing  what  those  infants  said,  Jarita  replied,  '  There 
is  a  hole  here  in  the  ground  near  to  this  tree,  belonging  to  a 
mouse.  Enter  ye  this  hole  without  loss  of  time.  Ye  shall 
have  then  no  fear  of  fire.  After  ye  have  entered  it,  I  shall, 
ye  children,  cover  its  mouth  with  dust.  This  is  the  only 
means  of  escape  that  I  see  from  the  blazing  fire.  Then  when 
the  fire  will  be  quenched,  I  shall  return  hither  to  remove   the 


ADl  PARVA,  C39 

dust.    Follow  ye  my  advice  if  ye  are  to  escape  from   the  con- 
flagration.' 

"  The  infant  birds  replied,  'Without  feathers  we  are  but 
so  many  balls  of  flesh.  If  we  enter  the  hole,  certain  it  is 
that  the  carnivorous  mouse  will  destroy  us  all.  Beholding 
this  danger  before  us,  we  cannot  enter  this  hole.  Alas,  we  do 
not  see  any  means  by  which  we  may  escape  from  fire  or  from 
the  mouse.  We  do  not  see  how  our  father's  act  of  procrea- 
tion may  not  turn  futile,  and  how  also  our  mother  may  be 
eaved  !  If  we  enter  the  hole,  the  mouse  will  destroy  us  ;  if 
we  remain  where  we  are,  the  sky-ranging  fire  will  destroy  us, 
Reflecting  upon  both  these  calamities,  a  fiery  death  is  pre- 
ferable to  death  by  being  eaten  up.  If  we  are  devoured  by 
the  mouse  within  the  hole,  that  death  is  certainly  ignoble, 
whereas  the  destruction  of  the  body  in  fire  is  approved  by 
the  wise.' " 

Thus  ends  the  two  hundred  and   thirty-second   Section   in 
the  Khandava-daha  of  the  Adi  Parva. 


Section  CCXXXIII. 

(  Khandava-daha  Parva  continued.  ) 

Vaieampayana  said,  "  Hearing  these  words  of  her  sons, 
Jarita  continued,  'The  little  mouse  that  had  come  out  of  this 
hole  was  seized  by  a  hawk  with  his  claws  and  carried  away 
hence.  Therefore,  ye  may  fearlessly  enter  this  hole.'  The 
young  ones  replied,  '  We  are  not  by  any  means  certain  of 
that  mouse  having  been  taken  away  by  the  hawk.  There  may 
be  other  mice  living  here.  And  from  them  we  have  every  fear. 
Whereas  it  is  doubtful  whether  fire  at  all  approacheth  here.  Al- 
ready we  see  an  adverse  wind  blowing  the  flames  away.  If  we  en- 
ter the  hole,  death  is  certain  at  the  hands  of  the  dwellers  of  the 
hole.  But  if  we  remain  where  we  are,  death  is  uncertain.  O 
mother,  a  position  in  which  death  is  uncertain  is  better  than 
that  in  which  it  is  certain.  It  is  thy  duty,  therefore,  to  escape 
thyself,  for,  if  thou  livest,  thou  shalt  obtain  other  children 
as  good  !' 


G4'0  HAHAHHARATA. 


"  Their  mother  then  said,   '  Ye    children,  I  myself  saw  the 
mighty  hawk — that    best  of  birds — swoop  down  and  fly    away 
with    the  mouse  from    the  hole.     And    while   he     was   flying 
away   swiftly,  I  followed  him  behind  and  pronounced  blessings 
on   him    for    his    having  taken    away  the  mouse  from  the  hole. 
I  said  unto  hiio, — 0    king  of  hawks,  because    thou    art  flying 
away    with    our    enemy,  the   mouse,   in  thy  claws,  mayst  thou 
without  a  foe  live  in  heaven  with  a  golden    body  ! — Afterwards 
■when   that  hawk  devoured  the  mouse,  I  came  away,   obtaining 
his    leave.     Therefore,    ye  children,  enter    ye  this    hole  trust- 
fully.    Ye  have  nothing   to  fear.     The   mouse    that  was  its  in- 
mate hath    bee  a    seized  and    taken    away    by  the    illustrious 
hawk    in    my  sight.    The  young   ones   again   said,  'O  mother, 
we   do  not  by    any    means  .know  that    the  mouse  hath   been 
carried  away    by  the  hawk.     We  cannot  enter  this  hole  in  the 
ground    without   being  certain    of    the    fact.'      Their   mother 
said,  'I  know  to  a  certainty  that  the  mouse  hath  been  carried 
away  by  the  hawk.     Therefore,  ye  children,    ye  have    nothing 
to  fear.     Do    what    I  say  ! '     The  young  ones  again   said,   'We 
do  not,  O  mother,  say  that  thou  art  dispelling  our  fears  with   a 
false  story  j     For    whatever    is    done    by   a  person    when    his 
reason  hath   been   disturbed    can   scarcely  be  said    to  be  that 
person's  deliberate  act.     Thou   hast  not  been  benefitted  by  us, 
Bor   dost    thou   know  who  we  are.     Why  dost  thou,    therefore, 
strive  to  protect  us  at  so  much    cost   to  thyself  ?     Who  are  we 
to   thee?     Thou  art   young   an!    hanlsome,    and    capable   of 
seeking  out  thy  husband.     Go  thou    unto  thy  husband.     Thou 
Shalt  obtain  good    children  again.     Let  us  by  entering  the  fire 
attain  to   regions   of  felicity.     If,  however,    fire  consumeth  us 
not,  thou  mayst  come  back  and  obtain  us  again  J '  " 

Vaisampayaoa  said,  "  The  parent  bird  then,  thus  address- 
ed  by  her  sous,  left  them  in  Khaadava  and  hastily  went,  to  the 
spot  where  there  was  no  fire  and  where  there  was  safety. 
Then  Agni  in  haste  and  with  fierce  flames  approached  the  spot 
where  the  sons  of  Mandapala  were.  The  young  Sharngas 
saw  the  blazing  fire  come  towards  them.  Then  Jarilari, 
the  oldest  of  those  four,  iu  the  hearing  of  Agai  began  to 
epeuk. " 


ADI  PARVA,  641 

Thus  ends   the   two  hundred  and   thirty-third    Ssi'ctioa  in 
the  Kandava-daha  of  the  Adi  Parva, 


Section  CCXXXIV. 
{Khandava-daha  Parva  continued. ) 

"  Jaritari  said,  'The  man  that  is  wise  reraaiueth  wakeful 
in  view  of  death.  Accordingly,  when  the  hour  of  death 
approacheth,  he  feeleth  no  pangs.  But  the  man  of  perplexed 
soul  who  remaineth  not  awake,  when  the  hour  of  death  ig 
come,  feeleth  the  pangs  of  death  and  never  attaineth  salvation.' 

"  The  second  brother,  Sarisrikka,  said,  'Thou  art  patient 
and  intelligent.  The  time  is  come  when  our  lives  are  threaten- 
ed. Without  doubt,  one  only  amongst  many  becometh  wises 
and  brave !' 

"  The  third  brother,  Stamva-mltra,  said,  'The  eldest  brother 
is  called  the  protector.  It  is  the  eldest  brother  that  rescueth. 
(the  younger  ones)  from  danger.  If  the  eldest  himself  faileth 
to  rescue  them,  what  can  the  younger  ones  do  V 

"The  fourth  and  youngest  brother,  Drona,  said,  'The  cruel 
god  of  fire,  with  seven  tongues  and  seven  mouths,  quickly  com- 
eth  towards  our  habitation,  blazing  forth  in  splendour  and 
licking  up  every  thing  along  his  path.'  " 

Vaisampayana  continued,  "  Having  addressed  one  anothec 
thus,  tlje  sons  of  Mundapala  then  each  devoutly  addressed  aa 
eulogistic  hymn  to  Agni.  Listen  now,  0  monarch,  to  thosa 
hymns  as  I  recite  them. 

"Jaritari  said,  'Thou  art,  O  fire,  the  soul  of  air!  Thou 
art  the  body  of  the  earth's  vegetation  !  O  Sukra,  water  is  thy 
parent  as  thou  art  the  parent  of  water  !  O  thou  of  great  en- 
ergy, thy  flames,  like  the  rays  of  the  sun,  extend  themselves 
above,  below,  behind,  and  on  every  side.' 

"  Sarisrikka  said,  '0  smoke-bannered  god,  our  mother  is 
not  to  be  seen,  and  we  know  not  our  father  i  As  yet,  our 
feathers  have  not  grown.  We  have  none  to  protect  us  save 
thee  !  Therefore,  O  Agni,  infants  that  we  are,  O  protect  us  ? 
And,  O  Agui,  distressed  as  we  arc,  protect  us  with  that  aus- 
picious form  thou  hast  and  with    those   seven  flames  of  thiue ! 

81 


642  UAHABHARATA. 

We  seek  protection  at  thy  hands  !  Thon  alone,  O  Agni,  art 
the  giver  of  heat  (in  the  universe) !  0  lord,  there  is  none 
else  (save  thee)  that  giveth  heat  to  the  rays  of  the  sun  i  O 
protect  U3  v/ho  are  young  and  who  are  Rishis  j  And,  0  Havya- 
vaha,  be  pleased  to  go  hence  by  some  other  route.' 

"Stamvamitra  said,  'Thou  alone,  O  Agni,  art  everything! 
This  whole  universe  ia  establiahedl  in  thee  !  Thou  upholdesfe  ' 
every  creature,  and  thou  supportest  the  universe  I  Thou  ar& 
the  carrier  of  the  sacrificial  butter,  and  thou  art  the  excellent 
sacrificial  butter  itself !  The  wise  know  thee  to  be  one  (as 
cause)  and  many  (as  effects) !  Having  created  the  three 
worlds,  thou,  O  Havya-vaha,  again  destroyest  them  when  the 
time  cometh,  swelling  thyself  forth  !  Thou  art  the  productive 
cause  of  the  whole  universe,  and  thou  also  art  the  essence  in 
■which  the  universe  dissolveth  itself  j' 

"Dronasaid,  '0  lord  of  the  universe,  growing  in  strength 
and  remaining  within  their  bodies,  thou  causest  the  food  that 
living  creatures  eat  to  be  digested  !  Everything,  therefore,  ia 
established  in  thee.  O  Sukra,  O  thou  from  whose  mouth  the  Ve- 
daa  have  sprung,  it  is  thou  who  assumest  the  form  of  the  sun, 
and  sucking  up  the  waters  of  the  earth  and  every  liquid  juice 
that  the  earth  yields,  givest  them  back  in  time  in  the  form  of 
rain  and  causest  everything  to  grow  !  From  thee,  O  Sukra,  are 
these  plants  and  creepers  with  green  foliage.  From  thee  have 
sprung  these  tanks  and  pools,  and  the  great  ocean  also  that  ia 
ever  blessed  !  O  thon  of  fierce  rays,  this  our  (human)  body 
dependeth  on  Varuna  (the  water-god)!  We  are  unable  to 
bear  thy  heat.  Be  thou,  therefore,  our  auspicious  protector  I 
O  destrov  us  not '  O  thou  of  eyes  of  the  hue  of  copper,  O  thou 
of  red  neck,  O  thou  whose  path  is  marked  by  a  black  color, 
save  us  by  going  along  any  remote  route,  as  indeed,  the  ocean 
saveth  the  houses  on  its  banks  !' " 

Vaisarapayana  continued,  "  Thus  addressed  by  Drona— that 
utterer  of  Brahma — Agni.  well-pleased  at  what  he  heard,  and 
remembering  also  the  promise  he  had  made  to  Mandapala,  re- 
plied unto  him,  saying,  'Thou  art  a  Rishi,  0  Drona  !'  For  what, 
thou  hast  said  is  Brahma  (Vedic  truth).  I  shall  do  your  pleasure. 
Fear  not  ?     Indeeed,    MandapSla    had   spoken  to  me  of  ye  to  , 


ADl  PARVA.  643 

the  effect  that  I  should  spare  his  sons  while  consumiug  the 
forest.  The  words  he  spoke  and  thy  speech  also  are  entitled 
to  great  weifjht  with  me.  Say  what  I  am  to  do.  O  best  of 
Brahmanas,  I  have  been  greatly  pleased  with  thy  hymn. 
Blest  be  thou,  O  Brahmana  !' 

'*Drona  said,  'O    Sukra,  these    cats  trouble  us  every   day, 
O  Hutashana,  consume  them  with  their  friends  and  relatives  I  " 

Vaisampayana  continued,  "  Then  Agni  did  what  the  Sham- 
gas  asked  him  to  do,   tellinof    them  of  his  intentions.     And,  O 
Janamejaya,  growing  in  strength  he  began  then  to  consume  the 
forest  of  Khandava. " 

Thus  ends  the  two  hundred  and  thirty- fourth  Section  in  the 
Khandava-daha  of  the  Adi  Parva. 


St:CTioN  CCXXXV, 
(  Khandava-daha  Parva  continued.  ) 

Vaisampayana  said,  "  0  thou  of  the  Kuru  race,  the  Rishi 
Mandapala  became  very  anxious  about  his  children,  although 
he  had  spoken  of  them  to  the  god  of  fierce  rays.  Indeed,  big 
mind  was  not  in  peace.  Distressed  on  account  of  his  sons, 
be  addressed  Lapita  (his  second  wife  with  whom  he  then  was), 
saying,  *  O  Lapita,  incapable  as  ray  children  are  of  the  power 
of  moving,  how  are  they  ?  When  the  fire  will  grow  in  strength 
and  the  wind  begin  to  blow  violently,  ray  children  will 
scarcely  be  able  to  save  themselves  !  How  shall  their  mother 
be  able  to  rescue  them  ?  That  innocent  woman  will  be  aflElict- 
ed  with  great  sorrow  when  she  will  find  herself  unable  to 
save  her  offspring  !  Oh,  how  she  will  hover  uttering  various 
lamentations  on  account  of  my  children  who  are  all  incapable 
of  taking  to  their  wings  or  rising  up  in  the  air  !  Ob,  how  is 
Javitari  my  son,  and  how  Sarisrikka,  and  how  Sfamva-mitra, 
and  how  Drona,  and  how  also  their  helpless  mother  !' 

•'  Unto  the  Rishi  Mandapala  thus  weeping  in  the  forest, 
Ijapila,  O  Bharata,  thus  replied,  under  the  influence  of  jea- 
lousy. '  Thou  hast  no  anxiety  on  account  of  thy  children  who, 
thou  hast  assured  me,  are  all  Rishis  endued  with  energy  and 
prowess  \     They  can  have  no  fear  from  fire.     Didet    thou   not 


6i4  IfABABHARATii* 

speak  to  Agnl  in  my  presence,  on  their  behalf  ?  Has  noib 
the  illustrious  deity  promised  to  save  them  ?  A  Lokapala  as 
Agni  is,  he  will  never  falsify  his  speech.  Thou  hast  no  anxi- 
ety, nor  is  thy  heart  inclined  towards  benefiting  friends.  It 
is  only  by  thinking  of  her — my  enemy — (Jarita)  that  thou  art 
so  distracted.  Certain  it  is  that  the  love  thou  bearest  to  me 
is  not  equal  to  what  thou  hadst  for  her  at  first.  He  that  hath 
two  parties  dividing  his  attention,  can  easily  behold  one  of 
these  suffer  all  sorts  of  pangs  ;  but  he  should  not  disregard 
the  party  that  is  next  to  his  heart.  Then  go  thou  to  Jarita, 
for  whom  thy  heart  is  sorrowing.  As  for  myself,  I  shall  hence- 
forth wander  alone,  as  a  fit  reward  for  my  having  attached 
myself  to  a  wicked  person.* 

"Hearing  these  words,  Mandapala  replied,  '  I  do  not  wan- 
der over  the  earth  with  such  intentions  as  thou  conceivest. 
It  is  only  for  the  sake  of  progeny  that  I  am  here.  And  even 
those  that  I  have  are  in  danger.  He  who  casteth  off  what 
he  hath,  for  the  sake  of  what  he  may  acquire,  is  a  wicked 
person.  The  world  disregardeth  and  insulteth  him.  (There- 
fore, go  I  must.)  As  for  thyself,  thou  art  free  to  do  what 
thou  choosest.  This  blazing  fire  that  licketh  up  the  trees 
causeth  in  my  anxious  heart  sorrow  and  raiseth  therein 
anticipations  of  evil !'  " 

Vaisampayana  continued,  "  Meanwhile,  after  the  fire  had 
left  the  spot  whfre  the  Sharngakas  dwelt,  Jarita,  much 
attached  to  her  children,  hastily  came  thither  to  see  how  they 
•were.  She  found  that  all  of  them  had  escaped  from  the  fire 
and  were  perfectly  well.  Beholding  their  mother  they  began 
to  weep,  though  safe  and  sound.  And  she  too  shed  tears  on 
beholding  them  alive.  And  she  then  embraced,  one  by  one, 
all  her  weeping  children.  Just  at  that  time,  0  Bharata,  the 
Rishi  Mandapala  arrived  (here.  But  none  of  his  sons  ex- 
pressed joy  on  beholding  him.  But  the  Rishi  began  to  speak 
to  them  one  after  another  and  unto  Jarita  also,  repeatedly. 
But  neither  his  sons  nor  Jarita  spoke  anything  well  or  ill  unto 
him  in  return. 

"Mandapala  then  said,  'Who  amongst  these  is  thy  tirst- 
boin,  and    who   the  next   after  him  ?     And    who  is  the  third. 


&DlfAHVA.  645 

and  who  the  youngest  ?  Iain  speaking  unto  thee  wnfully; 
why  dost  thou  not  reply  to  me  ?  I  left  thee,  it  is  true,  but  I 
was  not  happy  where  I  was.' 

"  Jarita  then  said,  'What  hast  thou  to  do  with  the  eldest  of 
these,  and  what  with  him  that  is  next  to  him  ?  What  with 
the  third,  and  what  with  the  youngest  ?  Go  now  unto  that 
Lapita  of  sweet  smiles  and  endued  with  youth,  unto  whom  thou 
wentst  of  old,  beholding  me  deficient  in  everything.'  Manda- 
pala  replied,  'As  regards  females,  there  is  nothing  so  des- 
tructive of  their  happiness  whether  in  this  or  the  other  world 
as  a  co-wife  and  a  clandestine  lover.  There  is  nothing  like 
these  two  that  inflames  the  fire  of  hostility  and  causes  such 
anxiety.  Even  the  auspicious  and  well-behaved  Arundhati, 
celebrated  amongst  all  creatures,  had  been  jealous  of  the  illus- 
trious Vashishtha  of  great  purity  of  mind  and  always  devoted 
to  the  gooi  of  his  wife.  And  Arundhati  insulted  even  that 
wise  Muni  amongst  the  (celestial)  seven.  And  in  consequence 
of  such  insulting  thoughts  of  hers,  she  has  become  a  little 
star,  like  fire  mixed  with  smoke,  sometimes  visible  and  some- 
times invisible,  like  an  omen  portending  no  good,  (amongst  a 
constellation  of  seven  bright  stars  representing  the  seven 
Rishis).  I  took  to  thee  for  the  sake  of  children.  And  I  never 
wronged  thee,  like  Vashishtha  who  never  wronged  his  wife. 
Thou  hast,  therefore,  by  thy  jealousy,  behaved  towards  me  like 
Arundhati  of  old  towards  Vashishtha.  Men  should  never 
trust  women  even  if  they  be  wives.  Women,  when  they  have 
become  mothers,  do  not  much  mind  serving    their  husbands,"* 

Vaisampayana  continued,  "  After  this,  all  his  children 
came  forward  to  worship  him.  And  he  also  began  to  speak 
kindly  towards  tliem  all,  giving  them  every  assurance, " 

Thus  ends  the  two  hundred  and  thirty-fifth  Section  ia 
the  Khandava-daha  of  the  Adi  Parva. 


Section  CCXXXVI. 
(Khandava-daha  Parva  continued.  ) 

Vaisampayana  said,  "  Mandapala  then  addressed  his  child- 
ren, saying,  'I  had  spoken  unto  Agni  for  the  safety  of  ye 
all.  The  illustrious  deity  also  had  assured  me  that  he  would 
giant  my  wish.  At  those  words  of  Agni,  and  knowing  the 
virtuous  disposition  of  your  mother  as  also  the  great  energy 
that  is  in  ye,  I  came  not  here  earlier.  Therefore,  ye  sons,  do 
not  harbour  in  your  hearts  any  resentment  towards  me.  Ye 
are  all  Rishis  acquainted  with  the  Vedas.  Even  Agui  knoweth 
ve  well.'  " 

Vaisampayana  continued,  "  Having  ^iven  such  assurances 
unto  his  sons,  the  Brahmana,  Mandapala,  took  with  him  his 
wife  and  sons,  and  leaving  that  region  went  away  to  some 
other  country. 

"  It  was  thus  that  the  illustrious  god  of  fierce  rays, 
having  grown  in  strength,  consumed  the  forest  of  Khandava, 
with  the  help  of  Krishna  and  Arjuna,  for  the  good  of  the 
vrorld.  And  Agni,  having  drunk  several  rivers  of  fat  and 
marrow,  became  highly  gratified,  and  showed  himself  to  Ar- 
juna. Then  Purandara,  surrounded  by  the  Marutas,  descend- 
ed from  the  firmament  and  addressing  Partha  and  Keshava 
said,  '  Ye  have  achieved  a  feat  that  a  celestial  even  could  not. 
Ask  ye  each  a  boon  that  is  not  obtainable  by  any  man.  I 
have  been  gratified  with  ye  !'  " 

Vaisampayana  continued,  "  Then  Partha  asked  of  Indra 
all  his  weapons.  At  this  Sliakra  of  great  splendour,  having 
fixed  the  time  for  giving  them,  said,  '  When  the  illustrions 
Mahadeva  (Siva)  is  pleased  with  thee,  then,  O  son  of  Paudu, 
I  will  give  thee  all  my  weapons.  O  prince  of  the  Kuru  race, 
I  shall  know  when  the  time  cometh.  Even  for  thy  austere 
asceticism  I  will  give  thee  all  my  weapons  of  fire  and  all  my 
Vayavya  weapons,  and  thou  also  wilt  accept  them  all  of  me  1' 
Then  Vasiideva  asked  that  his  friendship  with  Arjuna  might 
"be  eternal.  The  chief  of  the  celestials  granted  unto  the  in- 
telligent Krishna   the    boon   he  desired,     And  having  granted 


ADl  PARVA.  647 

these  boons  unto  Krishna  and  Arjuna,  the  lord  of  the  Mani- 
las accompanied  by  the  celestials  ascended  to  heaven,  having 
also  spoken  to  Hutashaua.  And  Agni  also,  having  burnt 
that  forest  with  its  animals  and  birds  for  five  and  ten  days, 
became  gratified  and  extinguished  himself.  And  having  eateu 
flesh  in  abundance  and  drunk  fat  and  blood,  he  became  highly 
gratified,  and  addressing  Achyuta  and  Arjuna  said,  'I  have 
been  gratified  by  ye  two  tigers  among  men.  At  my  command, 
ye  heroes,  ye  shall  be  competent  to  go  whithersover  ye  choose.* 
Thus  addressed  b>  the  illustrious  Agni,  Arjuna  and  Vasudeva 
and  the  Danava  Maya  also, — these  three — having  wandered 
a  little,  at  last  sat  themselves  down  on  the  delightful  banks  of 
a  river. " 

Thus   ends    the  two   hundred  and   thirty-sixth  Section  in 
the  Khaudava-daha  of  the  Adi  Parva. 


FI^IS  ADI  PARVA. 


Date  Due 

OCT  2  7  '5 

9 

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